THE  UNIVERSITY 
OF  ILLINOIS 
LIBRARY 

From  the  col lection  of 
Julius  Doerner,  Chicago 
Purchased,  1918. 

2.34 

Amlt 


LIBRARY  OF  THE 
UNIVERSITY  OF  ILLINOIS 
AT  URBANA-CHAMPAICN 


Digitized  by  the  Internet  Archive 
in  2016 


https://archive.org/details/lookinguntojesus00ambr_0 


LOOKING  UNTO  JESUS: 


A VIEW  OF 

THE  EVERLASTING  GOSPEL; 


OR, 


THE  SOUL’S  EYEING  OF  JESUS, 


AS  CARRYING  ON  THE  GREAT  WORK  OF  MAN’S 
SALTATION,  FROM  FIRST  TO  LAST. 


BY 

ISAAC  AMBROSE, 

MINISTER  OF  THE  GOSPEL. 


Look  unto  me,  and  be  ye  saved,  all  the  ends  of  the  earth. 

Isaiah  45 : 22. 


tfampht*  h an 


PHILADELPHIA: 

J.  B.  LIPPI NCOTT  & CO. 

SHIPPENSBURG  (Pa):  J.  C. WILLIAMS. 
1856. 


■ 


. 


V-  . v 


, 


1 


4-- 

Awv  IX 


3 

<3 


RECOMMENDATION. 


Allegheny  City,  November , 1855. 


Mr.  J.  C.  Williams  : — Dear  Sir  — In  reply  to  your  inquiries  with  respect  to  the 
propriety  of  republishing  the  justly  celebrated  work  of  Ambrose,  entitled  LOOKING 
UNTO  JESUS,  I would  unhesitatingly  express  the  belief  that  you  can  hardly  expect, 
in  the  way  of  reviving  old  standard  works,  to  subserve  the  cause  of  true  religion  better 
than  by  fulfilling  such  a purpose.  To  the  piety  and  attainments  of  Isaac  Ambrose, 
there  are  full  and  satisfactory  attestations. 

The  testimony  of  the  Editors  of  the  New  Edinburgh  Encyclopaedia,  on  all  subjects 
of  general  literature,  is,  in  worth  and  judiciousness,  surpassed  by  no  other,  and  I tran- 
scribe their  brief  account  of  him,  both  because  it  gives  his  reputation  as  an  author  and 
a scholar,  and  also  notices  the  principal  facts  in  his  history.  “ He  was,”  they  say,  “ a 
Presbyterian  clergyman  of  great  learning  and  piety,  born  in  1591,  but  his  parentage 
unknown.  He  appears,  however,  to  have  been  liberally  educated ; and  is  said  by  his 
biographers  to  have  studied  the  classics  and  belle  lettres  with  much  attention.  He 
was  thoroughly  skilled  in  every  branch  of  theology,  and  was  particularly  acquainted 
with  Jewish  antiquities  and  the  writings  of  the  Fathers.  During  the  long  Parliament 
of  Cromwell  he  was  settled  at  Preston,  in  Lancashire,  and  thence  removed  to  Gar- 
strang;  and  at  length  ejected  by  the  act  of  uniformity  in  1662.  He  employed  the 
remainder  of  his  life  in  revising  his  former  publications,  and  composing  new  tracts. 
He  was  one  of  those  divines  who  resisted  the  Antinomian  errors  which  were  so  preva- 
lent in  his  time ; who  taught  the  necessity  of  an  inward  as  well  as  an  imputed  righte- 
ousness ; and  who  illustrated  the  faith  of  the  gospel  as  a practical  and  purifying  prin- 
ciple. He  is  described  by  Calamy  as  a man  of  substantial  worth,  eminent  piety,  and 
exemplary  life : and  the  same  author  relates  of  him,  that  it  was  his  usual  custom,  once 
a year,  for  the  space  of  a month,  to  retire  into  a little  hut  in  a wood,  and,  avoiding  all 
human  intercourse,  to  devote  himself  to  contemplation.  He  died  in  1664,  at  the  age 
of  seventy-two.  His  works  are,  1.  The  first,  middle,  and  last  things,  viz.,  Regenera- 
tion, Sanctification,  and  Meditations  on  Life,  Death,  Judgment,  &c.  2.  Looking  unto 
Jesus.  3.  War  with  Devils,  and  Ministration  of  Angels.  4.  Sermon  on  redeeming 
Time.”  (See  Calamy’s  Lives,  vol.  2.) 

Whether  we  consider  the  subject  on  which  he  dwells,  or  the  solemn  and  interesting 
circumstances,  which  led  to  its  composition,  this  work  may  justly  be  viewed  as  the 
most  useful  and  valuable  of  the  four. 

It  was,  as  we  learn,  from  the  introductory  address,  when  this  excellent  man  had  just 
risen  from  the  bed  of  severe  illness,  and  when  a lively  sense  of  what  “ Jesus  had  done 
for  his  own  soul”  was  vividly  impressed  upon  his  mind,  and  intensely  engaged  his 
affections,  that  he  formed  the  design  of  unfolding,  more  fully,  both  for  his  own  edifica- 
tion, and  that  of  others,  and  for  the  glory  of  Christ,  the  great  gospel  duty  of  Looking 


( v) 


698241 


VI 


RECOMMENDATION. 


unto  Jesus  : and  he  then  resolved,  that  if  his  health  should  be  restored,  and  his  life 
prolonged,  he  would  dedicate  the  first,  and  best  hours,  of  renewed  strength,  to  this 
delightful  theme.  He  began  the  work  with  fervent  prayer  to  God,  for  aid  and  guid- 
ance in  it ; and  under  a very  deep,  and  heavenly  impression  of  divine  things,  (as  there 
is  internal  evidence,)  he  has  here  presented  to  us,  the  character  and  offices  of  Christ, 
“ from  first  to  last,”  as  our  propitiatory  sacrifice , and  pattern , in  a most  practical,  tender, 
aud  luminous  manner. 

There  is  a glow  of  sacred  feeling,  in  these  discussions,  which  united  as  it  is  with 
accurate  and  judicious  representations  of  revealed  truth,  cannot  fail  to  arouse,  and 
enlighten,  and  invigorate  the  piety,  even  of  the  most  established  believers.  On  a 
subject  which  has  long  been  the  delightful  theme  of  private  meditation  and  public  dis- 
cussion, and  which  has  employed  the  resources  of  the  ablest  minds  and  the  purest 
hearts  on  earth,  the  reader  should  not,  indeed,  look  for  novelties  of  doctrine,  or  origi- 
nality of  thought  and  manner,  or  for  such  force  and  embellishment  of  language,  as  is 
in  vain  sought  for,  in  those  ancient  worthies  who  paid  far  more  attention  to  things 
than  names,  and  to  the  excellencies  of  truth  than  the  beauties  of  language ; but  he 
should  expect,  what  he  will  rarely  find,  to  an  equal  extent  in  mere  human  compositions, 
a richness  of  thought,  and  appropriateness  of  illustration ; a fervor  of  devotion,  and  an 
unction  of  the  Spirit,  in  the  exposition  of  the  precious  truths  of  the  gospel,  which,  while 
it  extends  the  limits  of  his  knowledge  of  Christ,  and  inspires  him  with  a sense  of  the 
beauty  and  sweetness  of  the  blessed  gospel,  will  lift  his  own  heart  in  all  the  desires  of 
a heavenly  communion,  to  Him,  who  is  exalted  to  grant  repentance  and  remission  of  sins . 
As  a common  practical  work,  the  best  days  of  English  Theology  and  piety  have 
furnished  few  better.  Baxter,  Howe,  the  Henrys,  Flavel,  and  Bates,  to  mention  no 
others,  are  writers  whose  worth  is  generally  known  in  this  country,  and  it  is  no  mean 
praise  to  say  of  Ambrose , that  he  was  associated  with  such  men,  as  well  by  the  excel- 
lence of  his  spirit,  and  judiciousness  of  his  writings,  as  he  was  in  the  deprivations  for 
non-conformity,  which  were  then  suffered.  It  has  fallen  to  my  lot  to  know,  that  this 
work  of  Ambrose  has  often  been  sought  for,  both  by  clergymen  and  others,  and  that 
when  copies  of  it  have  been  imported  into  this  country,  they  have  rapidly  sold  off,  at 
very  advanced  prices.  Should  you  be  able  to  bring  it  into  the  limits  which  you  con- 
template, and  sell  it  at  the  price  you  propose,  it  will  be  decidedly  a cheap  book.  In 
attempting  to  do  this,  I have  little  doubt  that  you  will  receive  from  the  Christian 
public,  every  desirable  encouragement. 

Respectfully,  yours, 

E.  P.  SWIFT, 

Pastor  of  the  Presbyterian  Church , Allegheny  City. 


TO  THE  READER. 


Amongst  all  the  duties  I formerly  mentioned,  I omitted  one,  that 
now  I look  upon  as  chief  and  choice  of  all  the  rest ; this  is  the  duty 
I call  Looking  unto  Jesus,  and  if  I must  discover  the  occasion  of 
my  falling  on  it,  I shall  do  it  truly  and  plainly,  and  in  the  simpli- 
city of  the  gospel.  As  thus,  in  the  Spring  1653,  I was  visited  with 
a sore  sickness,  and  as  the  Lord  began  to  restore  my  health,  it  came 
into  my  thoughts  what  Jesus  had  done  for  my  soul,  and  what  he 
was  doing,  and  what  he  would  do  for  it,  till  he  saved  to  the  utter- 
most. In  my  conceptions  of  these  things,  I could  find  no  beginning 
of  his  actings,  hut  in  that  eternity  before  the  world  was  made : nor 
could  I find  any  end  of  his  actings,  but  in  that  eternity  after  the 
world  should  be  unmade:  only  between  these  two  extremities,  I 
apprehended  various  transactions  of  Jesus  Christ,  both  past,  pre- 
sent, and  to  come.  In  the  multitude  of  these  thoughts  within  me, 
my  soul  delighted  itself,  and  that  delight  stirring  up  in  me  other 
affections,  (for  one  affection  cannot  be  alone,)  I began  to  consider 
of  those  texts  in  scripture,  which  seemed  at  first  to  impose  the 
working  of  my  affections  on  so  blessed  an  object,  as  a gospel-duty : 
then  I resolved,  if  the  Lord  Jesus  would  but  restore  my  health,  and 
prolong  my  life,  I would  endeavor  to  discover  more  of  this  gospel- 
duty  than  ever  yet  I knew : and  that  my  pains  therein  might  not 
hinder  my  other  necessary  labors,  my  purpose  was  to  fall  on  this 
subject  in  my  ordinary  preaching,  wherein  I might  have  occasion 
both  to  search  into  scriptures,  several  authors,  and  my  own  heart. 
In  process  of  time,  I began  this  work,  begging  of  God,  that  he 
would  help  me  to  finish,  as  he  inclined  me  to  begin,  and  that  all 
might  tend  to  his  glory,  and  the  church’s  good.  In  the  progress 
of  my  labors,  I found  a world  of  spiritual  comfort,  both  in  respect 
of  the  object  that  I handled,  Jesus  Christ,  and  in  respect  of  the  act, 
wherein  consisted  my  duty  to  him,  in  Looking  unto  Jesus.  1.  For 
the  object,  it  was  the  very  subject  whereon  more  especially  I was 
bound  to  preach,  “ Christ  in  you,  the  hope  of  glory,”  (saith  Paul 

(vii) 


viii 


TO  THE  READER. 


to  the  Colossians,)  and  he  immediately  adds,  “ whom  we  preach,” 
Col.  1 : 27,  28.  And  “ unto  me  who  am  less  than  the  least  of  all 
the  saints,  is  this  grace  given,”  what  grace  ? “ That  I should  preach 
among  the  gentiles  the  unsearchable  riches  of  Christ,”  Eph.  3 : 8. 
Ministers  ought  in  duty  more  abundantly  to  preach  Jesus  Christ. 
Dr.  Sibbs  is  clear,  “ That  the  special  office  of  the  ministry  of  Christ, 
is  to  lay  open  Christ,  to  hold  up  the  tapestry,  and  to  unfold  the 
hidden  mysteries  of  Christ.”  And  therefore  he  exhorts,  “ That  we 
should  labor  to  be  always  speaking  somewhat  about  Christ,  or  tend- 
ing that  way ; when  we  speak  of  the  law,  let  it  drive  us  to  Christ ; 
when  of  moral  duties,  let  them  teach  us  to  walk  worthy  of  Christ : 
Christ,  or  somewhat  tending  to  Christ,  should  be  our  theme  and 
mark  to  aim  at,”  Sibb’s  Can  tic.  p.  428.  And  I may  feelingly  say, 
it  is  the  sweetest  subject  that  ever  was  preached  on.  Is  it  not  “ as 
an  ointment  poured  forth,”  whose  smell  is  so  fragrant,  and  whose 
savor  is  so  sweet,  that  “ therefore  all  the  virgins  love  him?”  Is  it 
not  comprehensive  of  all  glory,  beauty,  excellency,  whether  of  things 
in  heaven  or  of  things  on  earth  ? Is  it  not  a mystery,  sweet  and 
deep  ? Surely  volumes  are  written  of  Jesus  Christ : there  is  line 
upon  line,  sermon  upon  sermon,  book  upon  book,  and  tome  upon 
tome,  and  yet  such  is  the  mystery,  (as  one  speaks  plainly)  that  we 
are  all  but,  as  yet,  at  the  first  side  of  the  single  Catechism  of  Jesus 
Christ : yea,  Solomon,  was  but  at  What  is  his  name  ? And  I fear 
many  of  us  know  neither  name  nor  thing.  It  is  a worthy  study  to 
make  farther  and  farther  discovery  of  this  blessed  mystery ; and  it 
were  to  be  wished  that  all  the  ministers  of  Christ  would  spend 
themselves  in  the  spelling,  and  reading,  and  understanding  of  it. 
Look  as  some  great  point  doth  require  the  abilities  of  many  scholars 
(and  all  little  enough  when  joined  together)  to  make  a good  disco- 
very thereof:  such  is  this  high  point,  this  holy,  sacred,  glorious 
mystery,  worthy  of  the  pains  of  all  the  learned ; and  if  they  would 
all  bring  their  notes  together,  and  add  all  their  studies  together, 
(which  I have  in  some  measure  endeavored  in  the  following  treatise) 
they  should  find  still  but  a little  of  this  mystery  known,  in  compari- 
son of  what  remains,  and  is  unknown  ; only  this  they  should  know, 
Quod  difficili  intellectua , dilectabile  inquisitu , (as  Bernard  said) 
“ That  which  is  hard  to  understand,  is  delightful  to  be  dived  into,” 
and  so  I found  it.  2.  For  the  act  of  looking  unto  Jesus,  as  it  is 
comprehensive  of  knowing,  desiring,  hoping,  believing,  loving,  so 
also  of  joying ; how  then  should  I but  be  filled  with  joy  unspeak- 
able and  glorious,  whilst  I was  studying,  writing,  and  especially 
acting  my  soul  in  the  exercise  of  this  looking  ? If  there  be  any 
duty  on  earth,  resembling  the  duty  of  the  saints  in  heaven,  I dare 


TO  THE  READER. 


IX 


say,  this  is  it.  Mr.  Rutherford  in  his  epistle  to  Christ  dying, 
writeth  thus,  “An  act  of  living  in  Christ,  and  on  Christ,  in  the  acts 
of  seeing,  enjoying,  embracing,  loving,  resting  on  him,  is  that  noon- 
day divinity,  and  theology  of  beatifical  vision ; there  is  a General 
Assembly  of  immediately  illuminated  divines  round  about  the  throne, 
who  study,  lecture,  preach,  praise  Christ  night  and  day  ; oh  ! what 
rays,  what  irradiations,  and  dartings  of  intellectual  fruition,  behold- 
ing, enjoying,  living  in  him,  and  fervor  of  loving,  come  from  that  face, 
that  God-visage  of  the  Lord  God  Almighty,  and  of  the  Lamb  that 
is  in  the  midst  of  them  ? And,  oh  ! what  reflections  and  reaching 
forth  of  intellectual  vision,  embracing,  loving,  wondering,  are  re- 
turning back  to  him  again,  in  a circle  of  glory  ?”  Now,  if  this  be 
the  saints’  duty,  who  are  perfect  in  glory,  do  not  we  imitate  them, 
and  feel  something  of  heaven  in  our  imitation,  in  our  looking  also 
unto  Jesus  ? I write  what  in  some  measure  I have  felt,  and  of 
which  I hope  to  feel  yet  more : and  therefore,  whoever  thou  art 
that  readest,  I beseech  thee,  come,  warm  thy  heart  at  this  blessed 
fire  ! 0 ! come,  “ and  smell  the  precious  ointments  of  Jesus  Christ !” 
0 ! come,  “ and  sit  under  his  shadow  with  great  delight !”  oh  ! that 
all  men,  (especially  into  whose  hands  this  book  shall  come)  would 
presently  fall  upon  the  practice  of  this  gospel  art  of  “ looking  unto 
Jesus  !”  if  herein  they  find  nothing  of  heaven,  my  skill  will  fail  me  ; 
only  let  them  pray,  that  as  they  look  to  him,  so  virtue  may  go  out 
of  him,  and  fill  their  souls. 

Reader,  one  thing  more  I have  to  say  to  thee,  if  thou  wouldst 
know  how  to  carry  on  this  duty  constantly,  as  thou  dost  thy  morn- 
ing and  evening  prayer : it  were  not  amiss  every  day,  either  morn- 
ing or  evening,  thou  wouldst  take  some  part  of  it  at  one  time,  and 
some  part  of  it  at  another  time,  at  least  for  some  space  of  time  to- 
gether. I know  some,  that  in  a constant  daily  course  carry  on  in 
secret  those  two  necessary  duties  of  meditation  and  prayer : what 
the  subject-matter  of  their  meditation  is,  I am  not  very  certain  : 
only  our  experience  can  tell  us,  that  be  it  heaven,  or  be  it  hell,  be 
it  sin,  or  be  it  grace,  or  be  it  what  it  will,  if  we  be  in  the  exercise 
of  the  self-same  subject,  either  constantly  or  frequently,  we  are  apt 
to  grow  remiss,  or  cold,  or  formal ; and  the  reason  is,  one  thing 
tires  quickly,  unless  that  one  be  all;  now  that  is  Christ,  for  “ be 
is  all,”  Col.  8:11.  If  then  but  once  a day  thou  wouldst  make 
this  Jesus  Christ  thy  subject,  to  “ know,  consider,  desire,  hope, 
believe,  joy  in,  call  upon,  and  conform  unto,”  in  his  several  respects 
of  plotting,  promising,  performing  thy  redemption  in  his  birth,  life, 
death,  resurrection,  ascension,  session,  intercession,  and  coming 
again ; and  that  one  of  these  particulars  might  be  thy  one  day’s 


X 


TO  THE  READER. 


exercise,  and  so  every  day  thou  wouldst  proceed  from  first  to  last, 
in  thus  “ looking  unto  Jesus,”  I suppose  thou  wouldst  never  tire 
thyself : And,  why  so  ? 0 ! there  is  a variety  in  this  matter  to  be 

looked  unto,  and  there  is  a variety  in  the  manner  of  looking  on  it. 
JEx.  gr.  One  day  thou  mightest  act  thy  “ knowing  of  Jesus,”  in 
carrying  on  the  great  work  of  thy  salvation  in  his  eternity,  the 
next  day  thou  mightest  consider  Jesus  in  that  respect ; and  the 
next  day  thou  mightest  “desire  after  Jesus”  in  that  respect,  and 
the  next  day  thou  mightest  “ hope  in  Jesus”  in  that  respect;  and 
so  on  till  thou  comest  to  the  last  day  of  the  work,  which  (beside* 
the  object  handled  at  large  in  every  period,  in  these  very  actings 
upon  the  object)  would  in  all  amount  to  the  number  of  eighty-one 
days.  Now,  would  not  this  variety  delight?  It  is  the  observation 
of  Mr.  Lockyer  on  Col.  1 : 16,  that  “ an  holy  soul  cannot  tire  itself 
in  the  contemplation  of  Jesus.”  How  much  less  can  it  tire  itself 
in  “looking  unto  Jesus,”  which  is  far  more  comprehensive  than 
contemplating  of  Jesus  ? Come,  try  this  duty,  and  be  constant  in 
it,  at  least  for  eighty-one  days  in  a year,  and  so  for  eighty-one  days 
in  every  year  during  thy  life  : and  then,  for  thy  meditations  on  any 
other  subject  I shall  not  take  thee  quite  off,  but  leave  the  remain- 
der of  the  year,  which  is  above  three  parts  more,  to  thy  own  choice. 
If  thou  art  so  resolved  I shall  say  no  more,  but,  the  Lord  be  with 
thee  : and  if  sooner  or  later,  thou  findest  any  benefit  by  this  work, 
give  God  the  glory,  and  remember  him  in  thy  prayers,  who  hath 
taken  this  pains  for  Christ’s  honor,  and  thy  soul’s  good.  So  rests, 

Thy  servant  in  Christ  Jesus, 

ISAAC  AMBROSE. 

* I suppose  the  reader  will,  at  least  read  over  the  whole  book,  and  then,  for  his 
constant  daily  exercise,  during  eighty-one  days  in  a year,  I leave  the  object  in  every 
period  to  be  read,  or  not  read,  as  he  pleaseth  ; unless  it  may  in  whole,  or  in  part, 
conduce  any  thing  to  that  one  act  of  “knowing  Jesus,”  in  such  or  such  a respect. 


CONTENTS. 


BOOK  I. 

CHAPTER  I. 

The  proem,  division  and  opening  of  the  words Page  17 

CHAPTER  II. 

Section  I.  The  duty  of  looking  off  all  other  things  confirmed  and  cleared,  19 

“ II.  An  exhortation  to  look  off  all  other  things 22 

“ III.  Directions  how  to  look  off  all  other  things 24 

CHAPTER  III. 

Section  I.  An  explanation  of  the  act  and  object 26 

“ II.  The  main  doctrine  and  confirmation  of  it 28 

“ III.  Use  of  reproof 29 

“ IY.  Use  of  exhortation 32 

Y.  Motives  from  our  wants,  in  case  of  neglect 33 

“ YI.  Motives  from  our  riches,  in  case  we  are  lively  in  this  duty. . . 36 

“ YII.  More  motives  to  encourage  us  in  this  work 39 

“ VIII.  Use  of  direction 43 

BOOK  II. 

CHAPTER  I. 

Section  I.  Of  the  eternal  generation  of  our  Jesus 45 

“ II.  Of  our  election  in  Christ  before  all  worlds 49 

“ III.  Of  that  great  treaty  betwixt  God  and  Christ  to  save  souls. ...  51 

“ IV.  The  project 52 

“ V.  The  counsel 53 

“ VI.  The  foreknowledge 55 

“ VII.  The  purpose 58 

“ VIII.  The  decree 59 

“ IX.  The  covenant 60 

CHAPTER  II. 

Section  I.  Of  knowing  Jesus  as  carrying  on  the  great  work  of  our  salva- 
tion in  that  eternity 64 

“ II.  Of  considering  Jesus  in  that  respect 65 

“ III.  Of  desiring  after  Jesus  in  that  respect 74 

“ IV.  Of  hoping  in  Jesus  in  that  respect 76 

“ V.  Of  believing  in  Jesus  in  that  respect 79 

“ VI.  Of  loving  Jesus  in  that  respect 82 

“ VII.  Of  joying  in  Jesus  in  that  respect 84 

“ VIII.  Of  calling  on  Jesus  in  that  respect 85 

“ IX.  Of  conforming  to  Jesus  in  that  respect 85 

( xi) 


xii 


CONTENTS. 


BOOK  III. 

CHAPTER  I. 

Pago 


Section  I.  Of  Christ  promised  by  degrees 89 

“ II.  Of  the  covenant  of  promise,  as  manifested  to  Adam 91 

“ III.  Of  the  covenant  of  promise,  as  manifested  to  Abraham 97 

“ IY.  Of  the  covenant  of  promise,  as  manifested  to  Moses 105 

“ Y.  Of  the  covenant  of  promise,  as  manifested  to  David 115 

“ VI.  Of  the  covenant  of  promise,  as  manifested  to  Israel  about  the 

time  of  their  captivity 121 


CHAPTER  II. 

Section  I.  Of  knowing  Jesus  as  carrying  on  the  great  work  of  our  salva- 


tion from  the  creation  until  his  first  coming 131 

“ II.  Of  considering  Jesus  in  that  respect 131 

“ III.  Of  desiring  Jesus  in  that  respect 139 

“ IV.  Of  hoping  in  Jesus  in  that  respect 144 

“ Y.  Of  believing  in  Jesus  in  that  respect 147 

“ VI.  Of  loving  Jesus  in  that  respect 151 

“ YU.  Of  joying  in  Jesus  in  that  respect 154 

“ VIII.  Of  calling  on  Jesus  in  that  respect... 156 

“ IX.  Of  conforming  to  Jesus  in  that  respect 158 


BOOK  IY.— PART  I. 

CHAPTER  I. 


Section  I.  Of  the  tidings  of  Christ. 165 

“ II.  Of  the  conception  of  Christ 168 

“ III.  Of  the  duplicity  of  natures  in  Christ , 171 

“ IV.  Of  the  distinction  of  the  two  natures  of  Christ 173 

“ V.  Of  the  union  of  the  two  natures  of  Christ  in  one  and  the 

same  person * 175 

“ VI.  Of  the  birth  of  Christ 184 

“ VII.  Of  some  consequents  after  Christ’s  birth 192 


CHAPTER  II. 

Section  I.  Of  knowing  Jesus,  as  carrying  on  the  great  work  of  our  salva- 


tion in  his  birth 195 

“ II.  Of  considering  Jesus  in  that  respect 196 

“ III.  Of  desiring  after  Jesus  in  that  respect 201 

“ IV.  Of  hoping  in  Jesus  in  that  respect 202 

“ V.  Of  believing  in  Jesus  in  that  respect 206 

“ VI.  Of  loving  Jesus  in  that  respect 212 

“ VII.  Of  joying  in  Jesus  in  that  respect 214 

“ VIII.  Of  calling  on  Jesus  in  that  respect 218 

“ IX.  Of  conforming  to  Jesus  in  that  respect ^ 218 


CONTENTS.  Xiii 

BOOK  IV.— PART  II. 

CHAPTER  I. 

Page 

Section  I.  Of  the  first  year  of  Christ’s  ministry,  and  therein  of  the  be- 
ginning of  the  gospel 226 

“ II.  Of  the  preaching  of  John  the  Baptist 227 

“ III.  Of  the  baptism  of  Jesus 230 

IV.  Of  the  fasting  and  temptation  of  Christ 234 

“ V.  Of  the  first  manifestations  of  Christ 242 

u VI.  Of  Christ’s  whipping  the  buyers  and  sellers  out  of  the  temple,  245 

CHAPTER  II. 

Section  I.  Of  the  second  year  of  Christ’s  ministry,  and  of  his  acts  in 

general  for  that  year 248 

“ II.  Of  Christ’s  sermon  this  year 249 

“ III.  Of  Christ’s  prophetical  office 250 

“ IV.  Of  Christ’s  miracles 253 

CHAPTER  III. 

Section  I.  Of  the  third  year  of  Christ’s  ministry,  and  generally  of  his 

acting  that  year 259 

“ II.  Of  Christ’s  ordination  of  his  apostles 259 

“ III.  Of  Christ’s  reception  of  sinners 262 

“ IV.  Of  Christ’s  easy  yoke  and  light  burden 269 

CHAPTER  IV. 

Section  I.  Of  the  fourth  year  of  Christ’s  ministry,  and  generally  of  his 

actings  in  that  year 278 

“ II.  Of  the  distinctions,  or  several  divisions  of  Christ’s  righteous- 
ness  279 

“ III.  Of  the  holiness  of  Christ’s  nature 280 

“ IV.  Of  the  holiness  of  Christ’s  life 281 

“ V.  Of  the  great  controversy,  Whether  we  are  not  justified  by  the 
passive  righteousness  of  Christ  only,  without  any  conside- 
ration had  to  the  righteousness  of  Christ,  either  inherent 
in  him,  or  performed  by  him  ? . . . 284 

CHAPTER  V. 

Section  I.  Of  knowing  Jesus  as  carrying  on  the  great  work  of  our  salva- 
tion in  his  life 287 

“ II.  Of  considering  Jesus  in  that  respect 288 

“ III.  Of  desiring  after  Jesus  in  that  respect. 296 

“ IV.  Of  hoping  in  Jesus  in  that  respect 299 

“ V.  Of  believing  in  Jesus  in  that  respect 303 

“ VI.  Of  loving  Jesus  in  that  respect 308 

“ VII.  Of  joying  in  Jesus  in  that  respect 310 

“ VIII.  Of  calling  on  Jesus  in  that  respect 313 

“ IX.  Of  conforming  to  Jesus  in  that  respect 314 


xiv 


CONTENTS. 


BOOK  IV.— PART  III. 

CHAPTER  I. 

Pag© 

Section  I.  Of  the  day  of  Christ's  suffering,  divided  into  parts  and  hours,  326 

“ II.  Of  the  brook  over  which  Christ  passed 328 

“ III.  Of  the  garden  into  which  Christ  entered 332 

“ IV.  Of  the  prayer  that  Christ  there  made 333 

“ V.  Of  the  dolors  and  agonies  that  Christ  there  suffered 337 

“ VI.  Of  Judas's  treason,  Christ's  apprehension,  binding  and  lead- 
ing unto  Annas , 340 

“ VII.  Of  Christ's  examination  and  condemnation,  with  their  appen- 
dices   344 

CHAPTER  II. 

Section  I.  Of  Christ's  indictment,  and  Judas's  fearful  end 351 

“ II.  Of  Christ's  mission  to  Herod,  and  the  transactions  there 354 

“ III.  Of  Christ  and  Barabbas  compared,  and  of  the  question  de- 
bated betwixt  Pilate  and  the  Jews 357 

“ IV.  Of  Christ  stripped,  whipped,  clothed  in  purple,  and  crowned 

with  thorns 360 

“ V.  Of  Christ  brought  forth  and  sentenced 365 

“ VI.  Of  Christ’s  crucifying,  with  its  appendices 368 

“ VII.  Of  the  consequents  after  Christ's  crucifying 373 

CHAPTER  III. 

Section  I.  Of  knowing  Jesus,  as  carrying  on  the  great  work  of  our  salva- 
tion in  his  death 374 

“ II.  Of  considering  Jesus  in  that  respect 375 

“ III.  Of  desiring  Jesus  in  that  respect 381 

“ IV.  Of  hoping  in  Jesus  in  that  respect 385 

“ V.  Of  believing  in  Jesus  in  that  respect 391 

“ VI.  Of  loving  Jesus  in  that  respect 398 

“ VII.  Of  joying  in  Jesus  in  that  respect 400 

“ VIII.  Of  calling  on  Jesus  in  that  respect 403 

“ IX.  Of  conforming  to  Jesus  in  that  respect 404 

BOOK  IV.— PART  IV. 

CHAPTER  I. 

Section  I.  Of  the  time  of  Christ's  resurrection 414 

“ II.  Of  the  reasons  of  Christ's  resurrection 416 

“ III.  Of  the  manner  of  Christ's  resurrection 418 

“ IV.  Of  the  arguments  of  Christ's  resurrection 423 

“ V.  Of  Christ's  apparition  to  Mary  Magdalene 426 

“ VI.  Of  Christ's  apparition  to  his  ten  disciples 439 

“ VII.  Of  Christ's  apparition  to  all  his  apostles 445 

“ VIII.  Of  Christ's  apparition  to  some  of  his  apostles  at  the  sea  of 

Tiberias 453 


CONTENTS. 


XY 


CHAPTER  II. 

Page 

Section  I.  Of  knowing  Jesus  as  carrying  on  the  great  work  of  our  salva- 
tion in  his  resurrection  454 

“ II.  Of  considering  Jesus  in  that  respect 455 

“ III.  Of  desiring  Jesus  in  that  respect 462 

“ IY.  Of  hoping  in  Jesus  in  that  respect 465 

“ Y.  Of  believing  in  Jesus  in  that  respect 472 

“ YI.  Of  loving  Jesus  in  that  respect. 477 

“ VII.  Of  joying  in  Jesus  in  that  respect 480 

“ VIII.  Of  calling  on  Jesus  in  that  respect 482 

“ IX.  Of  conforming  to  Jesus  in  that  respect 483 

BOOK  IV.— PART  Y. 

CHAPTER  I. 

Section  I.  Of  Christ’s  ascension,  and  of  the  manner  how 493 

“ II.  Of  the  place  whither  he  ascended 495 

“ III.  Of  the  reasons  why  he  ascended 495 

“ IV.  Of  God’s  right  hand,  and  of  Christ’s  session  there 499 

“ Y.  Of  the  two  natures  wherein  Christ  sits  at  God’s  right  hand  . . 501 

“ YI.  Of  the  reasons  why  Christ  doth  sit  on  God’s  right  hand 502 

“ VII.  Of  the  time  when  the  Holy  Ghost  was  sent 505 

“ VIII.  Of  the  persons  to  whom  the  Holy  Ghost  was  sent 507 

“ IX.  Of  the  manner  how  the  Holy  Ghost  was  sent 507 

“ X.  Of  the  measure  of  the  Holy  Ghost  now  given 511 

“ XI.  Of  the  reasons  why  the  Holy  Ghost  was  sent 512 

CHAPTER  II. 

Section  I.  Of  knowing  Jesus  as  carrying  on  the  great  work  of  our  salva- 
tion in  his  ascension,  session,  and  mission  of  the  Spirit  . . 522 

“ II.  Of  considering  Jesus  in  that  respect 523 

“ III.  Of  desiring  after  Jesus  in  that  respect 527 

“ IV.  Of  hoping  in  Jesus  in  that  respect 530 

“ Y.  Of  believing  in  Jesus  in  that  respect 538 

“ YI.  Of  loving  Jesus  in  that  respect 545 

“ VII.  Of  joying  in  Jesus  in  that  respect 548 

“ VIII.  Of  calling  on  Jesus  in  that  respect  550 

“ IX.  Of  conforming  unto  Jesus  in  that  respect 551 

BOOK  IY.— PART  YI. 

CHAPTER  I. 

Section  I.  What  the  intercession  of  Christ  is 557 

“ II.  According  to  what  nature  Christ  doth  intercede 558 

“ III.  To  whom  Christ’s  intercession  is  directed 559 

“ IY.  For  whom  this  intercession  is  made 560 

V.  What  an  agreement  there  is  betwixt  Christ’s  intercession  and 

the  intercessions  of  the  high  priests  of  old 560 

“ YI.  What  the  difference  is  betwixt  Christ’s  intercessions  and  the 

intercessions  of  the  high  priests  of  old 562 


XVI 


CONTENTS. 


Page 

Sect.  VII.  What  the  properties  of  this  intercession  of  Christ  are  564 

“ VIII.  Wherein  the  intercession  of  Christ  consists 565 

“ IX.  How  powerful  and  prevailing  Christ’s  intercessions  are  with 

God  the  Father 573 

“ X.  Of  the  reasons  of  Christ’s  intercession 577 

CHAPTER  II. 


Section  I.  Of  knowing  Jesus  carrying  on  the  great  work  of  our  salvation 


in  his  intercession 580 

“ II.  Of  considering  Jesus  in  that  respect 581 

“ III.  Of  desiring  after  Jesus  in  that  respect 584 

“ IV.  Of  hoping  in  Jesus  in  that  respect 587 

“ V.  Of  believing  in  Jesus  in  that  respect 590 

“ VI.  Of  loving  Jesus  in  that  respect 595 

“ VII.  Of  joying  in  Jesus  in  that  respect 598 

“ VIII.  Of  praying  to,  and  praising  Jesus  in  that  respect 600 

“ IX.  Of  conforming  to  Jesus  in  that  respect 601 


BOOK  V. 


CHAPTER  I. 

Section  I.  Of  Christ’s  preparing  for  judgment 606 

“ II.  Of  Christ’s  coming  to  judgment 609 

“ III.  Of  Christ’s  summoning  the  elect  to  come  under  judgment. . . . 613 

“ IV.  Of  Christ  and  the  saints  meeting  at  the  judgment^day 618 

“ V.  Of  Christ  sentencing  his  saints 622 

“ VI.  Of  Christ  and  the  saints  judging  the  rest  of  the  world 626 

“ VII.  Of  Christ  and  his  saints  going  up  into  heaven,  and  of  the  end 

of  this  world 639 

“ VIII.  Of  Christ’s  surrendering,  and  delivering  up  the  kingdom  unto 

„ God,  even  the  Father 643 

“ IX.  Of  Christ’s  subjection  to  the  Father,  that  God  may  be  all  in  all  647 

“ X.  Of  Christ,  notwithstanding  this,  being  all  in  all  to  the  blessed, 

saved,  and  redeemed  saints  to  all  eternity 650 


CHAPTER  II. 

Section  I.  Of  knowing  Jesus,  as  carrying  on  the  great  work  of  our  sal- 


vation in  his  second  coming 659 

“ II.  Of  considering  Jesus  in  that  respect 660 

“ III.  Of  desiring  after  Jesus  in  that  respect 665 

“ IV.  Of  hoping  in  Jesus  in  that  respect 669 

“ V.  Of  believing  in  Jesus  in  that  respect 675 

“ VI.  Of  loving  Jesus  in  that  respect 682 

“ VII.  Of  joying  in  Jesus  in  that  respect 684 

“ VIII.  Of  calling  on  Jesus  in  that  respect 687 

“ IX.  Of  conforming  to  Jesus  in  that  respect 687 

The  Conclusion 692 


LOOKING  UNTO  JESUS. 


THE  FIRST  BOOK. 


CHAPTER  I. 


Looking  unto  Jesus,  the  beginner  and  finisher  of  our  faith.  — Heb.  12  : 2. 

( 

THE  PROEM,  DIVISION,  AND  OPENING  OF  THE  WORDS. 

The  most  excellent  subject  to  discourse  or  write  of,  is  Jesus  Christ. 
Augustine,  having  read  Cicero’s  works,  commended  them  for  their  eloquence; 
but  he  passed  this  sentence  upon  them,  “ They  are  not  sweet,  because  the 
name  of  Jesus  is  not  in  them.”  And  Bernard’s  saying  is  near  the  same, 
“If  thou  writest,  it  doth  not  relish  with  me,  unless  I read  Jesus  there;  if 
thou  disputest  or  conferrest,  it  doth  not  relish  well  with  me,  unless  Jesus 
sound  there.”  Indeed  all  we  say  is  but  unsavory,  if  it  be  not  seasoned 
with  this  salt,  “I  determined  not  to  know  any  thing  among  you,  (saith 
Paul,)  save  Jesus  Christ,  and  him  crucified.”  He  resolved  with  him- 
self, before  he  preached  among  the  Corinthians,  that  this  should  be  the 
only  point  of  knowledge  that  he  would  profess  himself  to  have  skill  in;  and 
that,  in  the  course  of  his  ministry  he  would  labor  to  bring  them  to : this 
he  made  “ the  breadth,  and  length,  and  depth,  and  height  of  his  know- 
ledge;” “yea,  doubtless,  (saith  he,)  and  I count  all  things  but  loss  for  the 
excellency  of  the  knowledge  of  Christ  Jesus  my  Lord.”  Eph.  3 : 18. 
Phil.  3 : 8. 

In  this  knowledge  of  Christ,  there  is  an  excellency  above  all  other  know- 
ledge in  the  world ; there  is  nothing  more  pleasing  and  comfortable,  more 
animating  and  enlivening,  more  ravishing  and  soul  contenting;  only  Christ 
is  the  sun  and  centre  of  all  divine  revealed  truths,  we  can  preach  nothing 
else  as  the  object  of  our  faith,  as  the  necessary  element  of  your  soul’s 
salvation,  which  doth  not  some  way  or  other,  either  meet  in  Christ,  or  refer 
to  Christ;  only  Christ  is  the  whole  of  man’s  happiness,  the  Sun  to  enlighten 
him,  the  Physician  to  heal  him,  the  Wall  of  fire  to  defend  him,  the  Friend 
to  comfort  him,  the  Pearl  to  enrich  him,  the  Ark  to  support  him,  the  Rock 
to  sustain  him  under  the  heaviest  pressures,  “As  an  hiding  place  from  the 
wind,  and  a covert  from  the  tempest,  as  rivers  of  waters  in  a dry  place,  and 
as  the  shadow  of  a great  rock  in  a weary  land.”  Isa.  32  : 2.  Only  Christ 
is  that  ladder  between  earth  and  heaven,  the  Mediator  between  God  and 
man,  a mystery,  which  the  angels  of  heaven  desire  to  pry,  and  peep,  and 
2 (17) 


18 


LOOKING  UNTO  JESUS. 


[BOOK  I. 

look  into.  1 Pet.  1 : 12.  Here  is  a blessed  subject  indeed ; who  would  not 
be  glad  to  pry  into  it,  to  be  acquainted  with  it  ? “ This  is  life  eternal,  to 

know  God,  and  Jesus  Christ  whom  he  hath  sent/’  John  17  : 3.  Come 
then,  let  us  look  on  this  Sun  of  righteousness : we  cannot  receive  harm  but 
good  by  such  a look ; indeed  by  looking  long  on  the  natural  sun,  we  may 
have  our  eyes  dazzled,  and  our  faces  blackened;  but  by  looking  unto  Jesus 
Christ,  we  shall  have  our  eyes  clearer,  and  our  faces  fairer ; if  u the  light 
of  the  eve  rejoice  the  heart, ” Prov.  15  : 30,  how  much  more,  when  we  have 
such  a blessed  object  to  look  upon?  As  Christ  is  more  excellent  than  all 
the  world,  so  this  sight  transcends  all  other  sights;  it  is  the  epitome  of  a 
Christian’s  happiness,  the  quintessence  of  evangelical  duties,  Looking  unto 
Jesus. 

In  the  text  we  have  the  act  and  object.  The  act  in  the  original  is  very 
emphatical,  aphorontes.  ei.%  the  English  doth  not  fully  express  it ; it  signifies 
an  averting,  or  drawing  off  the  eye  from  one  object  to  another ; there  are 
two  expressions,  apo  and  eis  ; the  one  signifies  a turning  off  the  eye  from 
all  other  objects;  the  other  a fast  fixing  of  the  eye  upon  such  an  object,  and 
only  upon  such.  So  it  is  both  a looking  off  and  a looking  on.  On  what? 
that  is  the  object,  a looking-  unto  Jesus  ; a title  that  denotes  his  mercy  and 
bounty,  as  Christ  denotes  his  office  and  function.  I shall  not  be  so  curious 
as  to  inquire  why  Jesus,  and  not  Christ  is  nominated;  I suppose  the  person 
is  aimed  at,  which  implies  them  both  ; only  this  may  be  observed,  that 
Jesus  is  the  purest  gospel-name  of  all  other  names : Jesus  was  not  the 
dialect  of  the  Old  Testament;  the  first  place  that  ever  we  read  of  this  title 
as  given  to  Christ,  it  is  in  Matth.  1 : 21.  “ Thou  shalt  call  his  name  Jesus, 
for  he  shall  save  his  people  from  their  sins.”  Some  observe  that  this  name 
Jesus  was  given  him  twice;  once  till  death,  Matth.  1 : 21,  and  afterwards 
for  ever.  Phil.  2 : 10.  The  first  was  a note  of  his  entering  into  covenant 
with  God,  to  fulfil  the  law  for  us,  and  to  die  for  our  sins;  the  second  was  a 
note  of  so  meritorious  a person,  who  for  his  humility  was  more  exalted  than 
any  person  ever  hath  been,  or  shall  be.  First,  Jesus  was  the  humble  name 
of  his  deserving  grace;  now  Jesus  is  the  exalted  name  of  his  transcendent 
glory  : at  first  the  Jews  did  crucify  Jesus  and  his  name;  and  the  Apostle 
did  then  distrust,  whether  Jesus  was  the  true  Jesus:  but  now  God  hath 
raised  him  from  the  dead,  and  “ hath  highly  exalted  him,  and  given  him  a 
name  above  every  name,  that  at  the  name  of  Jesus  every  knee  shall  bow, 
of  things  in  heaven,  and  things  in  earth,  and  things  under  the  earth.” 
Phil.  2 : 9,  10.  My  meaning  is  not  to  insist  on  this  name,  in  contradiction 
to  other  names  of  Christ;  he  is  often  called  Christ,  and  Lord,  and  Mediator, 
and  Son  of  God,  and  Emmanuel;  why?  Jesus  is  all  these,  Jesus  is  Christ, 
as  he  is  the  anointed  of  God;  and  Jesus  is  the  Lord,  as  he  hath  dominion 
over  all  the  world  ; and  Jesus  is  Mediator,  as  he  is  the  reconciler  of  God 
and  man ; and  Jesus  is  the  Son  of  God,  as  he  was  eternally  begotten  before 
all  worlds;  and  Jesus  is  Emmanuel,  as  he  was  incarnate,  and  so  God  with 
us.  Only  because  Jesus  signifies  Saviour,  and  this  name  was  given  him 
upon  that  very  account,  u for  he  shall  save  his  people  from  their  sins,”  I 
shall  make  this  my  design  to  look  at  Jesus  more  especially  as  carrying  on 
the  great  work  of  our  salvation  from  first  to  last.  This,  indeed,  is  the  glad 
tidings,  the  gospel,  the  gospel  privilege,  and  our  gospel-duty,  Looking  unto 
Jesus. 


CHAP.  II.] 


LOOKING  UNTO  JESUS. 


19 


CHAPTER  II. 

Section  I.  — The  duty  of  looking  off  all  other  things , confirmed  and 

cleared. 

Doct.  I.  But  first,  we  must  look  off  all  other  things,  the  note  is  this, 
We  must  take  off  our  mind  from  every  thing  which  might  divert  us  in  our 
Christian  race  from  looking  unto  Jesus.  Aphorontes,  the  first  word,  or  first 
piece  of  a word  in  my  text,  speaks  to  us  thus,  hands  off,  or  eyes  off  from 
anything  that  stands  in  the  way  of  Jesus  Christ.  I remember  it  was  written 
over  Plato’s  door,  “ There’s  none  may  come  hither  that  is  not  a geometer.” 
But  on  the  door  of  my  text  is  written  clean  contrary  : “No  earthly-minded 
man  must  enter  here.”  Not  any  thing  in  the  world,  be  it  ever  so  excellent, 
if  it  stand  in  the  way  of  Jesus  Christ,  is  to  be  named  the  same  day;  we 
must  not  give  a look,  or  squint  at  anything  that  may  hinder  this  fair  and 
lovely  sight  of  Jesus. 

This  was  the  Lord’s  charge  to  Lot,  “ Look  not  behind  thee.”  Gen.  19  : 17. 
He  was  so  far  to  renounce  and  detest  the  lewdness  of  Sodom,  as  that  he 
must  not  vouchsafe  a look  towards  it. 

“ At  that  day  shall  a man  look  to  his  Maker,  and  his  eyes  shall  have 
respect  to  the  holy  One  of  Israel,  and  he  shall  not  look  to  the  altars,  the 
work  of  his  hands.”  Isa.  17  : 7,  8.  This  was  the  fruit  of  God’s  chastise- 
ment on  the  elect  Israel,  that  he  should  not  give  a look  to  the  altars,  lest 
they  diverted,  or  drew  his  eyes  from  off  his  Maker. 

“ We  look  not  at  the  things  which  are  seen,  but  at  the  things  which  are 
not  seen,”  saith  Paul,  2 Cor.  4 : 18.  A Christian’s  aim  is  beyond  visible 
things.  0 when  a soul  comes  to  know  what  an  eternal  God  is,  and  what 
an  eternal  Jesus  is,  and  what  an  eternal  crown  is;  when  it  knows  that  great 
design  of  Christ  to  save  poor  souls,  and  to  communicate  himself  eternally 
to  such  poor  creatures,  this  takes  off  the  edge  of  its  desires  as  to  visible 
temporal  things;  what  are  they  in  comparison  ? 

1.  Quest.  But  what  things  are  they  we  must  look  off  in  this  respect? 

1 answer, — 1.  Good  things.  2.  Evil  things. 

1.  Good  things.  The  apostle  tells  us  of  a cloud  of  witnesses  in  the 
former  verse,  which  no  question,  in  their  season,  we  are  to  look  unto.  But 
when  this  second  object  comes  in  sight,  he  scatters  the  cloud  quite,  and  sets 
up  Jesus  himself;  now  the  apostle  willeth  us,  aphoran , to  turn  our  eyes 
from  them,  and  to  turn  them  hither  to  Jesus  Christ,  q.  d.  If  you  will  in- 
deed see  a sight  once  for  all,  look  to  him ; the  saints,  though  they  be  guides 
to  us,  yet  are  they  but  followers  to  him ; he  is  the  arch  guide,  the  leader 
of  them,  and  of  us  all.  Look  on  him.  There  is  a time  when  James  may 
say,  “Take,  my  brethren,  the  prophets,  who  have  spoken  in  the  name  of 
the  Lord,  for  an  example:”  James  5:10;  but  when  Jesus  comes  forth 
that  said,  “I  have  given  you  an  example;”  John  13:15;  an  example 
above  all  examples,  then  “ be  silent,  0 all  flesh,  before  the  Lord,”  Zcch. 

2 : 13.  Let  all  saints  and  seraphim,  then  cover  their  faces  with  their  wings, 
that  we  may  look  on  Jesus,  and  let  all  other  sights  go. 

2.  Evil  things. — 1.  In  general,  2.  In  special. 

1.  In  general,  we  must  look  off  all  things  that  are  on  this  side  Jesus 
Christ,  and  so  much  the  rather,  if  they  be  evil  things.  In  a word,  we  must 
look  off  all  self,  whether  it  be  sinful  self,  or  natural  self,  or  religious  self; 
in  this  case  we  must  draw  our  eyes  off  all  these  things. 

2.  In  special,  we  must  look  off  all  that  is  in  the  world;  and  that  the 
apostle  compriseth  under  three  heads,  “ The  lusts  of  the  eye,  the  lusts  of 


20  LOOKING  UNTO  JESUS.  [BOOK  I. 

the  flesh,  and  the  pride  of  life,”  1 John  2 : 16.  1.  Pleasures,  profits,  and 

honors. 

1.  We  must  look  off  this  world,  in  respect  of  its  sinful  pleasures.  Jude 
tells  us,  “such  as  are  sensual  have  not  the  Spirit,”  Jude,  ver.  19.  We 
cannot  fixedly  look  on  pleasures,  and  look  on  Jesus  at  once.  Job  tells  us, 
“They  that  take  up  the  timbrel  and  harp,  and  rejoice  at  the  sound  of  the 
organ,  that  spend  their  days  in  mirth,”  are  the  same  that  say  unto  God, 
“ Depart  from  us,  for  we  desire  not  the  knowledge  of  thy  ways  : what  is 
the  Almighty  that  we  should  serve  him  ? And  what  profit  should  we  have 
if  we  pray  unto  him  ?”  Job  21  : 12, 13, 14,  15.  We  have  a lively  example 
of  this  in  Augustine’s  conversion ; he  would  indeed  have  had  Christ,  and 
his  pleasures  too,  but  when  he  saw  it  could  not  be,  oh  ! what  conflicts  were 
within  him  ! In  his  orchard,  (as  he  tells  us  in  his  book  of  confessions,)  all 
his  pleasures  past  represented  themselves  before  his  eyes,  saying,  What,  wilt 
thou  depart  from  us  for  ever,  and  shall  we  be  no  more  with  thee  for  ever? 
0 Lord,  (saith  Augustine,  writing  his  confession,)  turn  away  my  mind  from 
thinking  that  which  they  objected  to  my  soul ! What  filth  ! What  shameful 
pleasures  did  they  lay  before  mine  eyes  ! At  length  after  this  combat,  a 
shower  of  tears  came  from  him,  and  casting  himself  on  the  ground  under  a 
fig-tree,  he  cries  it  out,  0 Lord,  how  long,  how  long  shall  I say,  To-morrow, 
to-morrow  ? Why  not,  To-day,  Lord,  why  not,  To-day  ? Why  should 
there  not  be  an  end  of  my  filthy  life  even  at  this  hour  ? Immediately  after 
this  he  heard  a voice,  as  if  it  had  been  a boy  or  girl,  singing  by,  Take  up  and 
read,  take  up  and  read  : and  thereupon  opening  his  Bible,  that  lay  by  hirn  at 
hand,  he  read  in  silence  the  first  chapter  that  offered  itself,  wherein  was  written, 
“Let  us  walk  honestly  as  in  the  day;  not  in  rioting  and  drunkenness,  not 
in  chambering  and  wantonness,  not  in  strife  and  envying;  but.  put  ye  on 
the  Lord  Jesus,  and  make  not  provision  for  the  flesh,  to  fulfil  the  lusts 
thereof,”  Bom.  13  : 13,  14.  Further  than  this  sentence  I would  not  read, 
(saith  Augustine,)  neither  indeed  was  it  needful,  for  presently,  as  if  light 
had  been  poured  into  my  heart,  all  the  darkness  of  my  doubtfulness  fled 
away.  His  eye  was  now  taken  off  his  pleasures,  and  for  ever  after  it  was 
set  on  Jesus. 

2.  We  must  look  off  this  world  in  respect  of  its  sinful  profits.  A look 
on  this  keeps  off  our  looking  unto  Jesus.  “ If  any  man  love  the  world, 
the  love  of  the  Father  is  not  in  him.”  1 John  2 : 15.  Just  so  much  as 
the  world  prevails  in  us,  so  much  is  God’s  love  abated  both  in  us,  and 
towards  us,  “Ye  adulterers  and  adulteresses,  (saith  James)  know  ye  not 
that  the  friendship  of  the  world  is  enmity  with  God?”  James  4:4. 
Covetousness  in  Christians  is  spiritual  adultery,  when  we  have  enough  in 
God  and  Christ,  and  yet  we  desire  to  make  up  our  happiness  in  the  creature, 
this  is  plain  whoring.  Now  there  are  degrees  in  this  spiritual  whoredom, 
as  ~ 

1.  The  minding  of  this  world;  ye  know  there  may  be  adultery  in  affec- 
tion, when  the  body  is  not  defiled;  unclean  glances  are  a degree  of  lust,  so 
the  children  of  God  may  have  some  worldly  glances,  straggling  thoughts; 
when  the  temptation  is  strong,  the  world  may  be  greatened  in  their  esteem 
and  imagination. 

2.  The  setting  of  the  heart  upon  the  world ; this  is  an  higher  degree  of 
this  spiritual  adultery,  our  hearts  are  due  and  proper  to  Christ ; now  to  set 
them  on  the  world,  which  should  be  chaste  and  loyal  to  Jesus  Christ,  what 
adultery  is  this?  “Ye  cannot  serve  God  and  Mammon,”  Matth.  6:24. 
That  woman  that  is  not  contented  with  one  husband,  must  needs  be  an  harlot. 

3.  The  preferring  of  the  world  before  Christ  himself.  This  is  the  height 
of  covetousness,  and  the  height  of  this  adultery;  what,  to  make  the  members 
of  Christ  the  members  of  an  harlot?  Why,  worldlings  ! those  admiring 


LOOKING  UNTO  JESUS. 


21 


CHAP.  II.] 


thoughts  are  Christ’s,  those  pains  are  Christ’s,  that  love  is  Christ’s,  that  time, 
that  care,  that  earnestness  is  Christ’s;  they  are  all  Christ,’s„and  will  you 
give  that  which  is  Christ’s  unto  the  world  ? And  prefer  the  world  before 
Christ  with  his  own  ? What,  live  as  professed  prostitutes,  that  prefer  every 
one  before  their  husbands?  How  will  this  expose  you  to  the  scorn. of  men 
and  angels?  At  the  last  day  they  will  come  pointing  and  say,  This  is  the 
man  that  made  not  God  his  strength,  but  trusted  in  the  abundance  of  his 
riches;  this  is  the  Gadareen  that  loved  his  swine  more  than  Christ  Jesus, 
Ps.  57  : 2.  “ Love  not  the  world,”  (saith  John,)  1 John  2 : 15.  Christ 

is  never  precious  in  man’s  apprehension,  so  long  as  the  "world  seems  glorious 
to  him.  As  we  begin  to  relish  sweetness  in  Christ,  so  the  world  begins  to 
be  bitter  to  us.  The  more  sweetness  we  taste  in  the  one,  the  more  bitter- 
ness we  taste  in  the  other. 

4.  We  must  look  off  the  world  in  respect  of  its  sinful  honors ; what  is 
this  honor  but  a certain  inordinate  desire  to  be  well  thought  of,  or  well 
spoken  of,  to  be  praised,  or  glorified  of  men  ? As  if  a man  should  run  up 
and  down  street  after  a feather  flying  in  the  air,  and  tossed  hither  and  thither 
with  the  gusts  and  blasts  of  infinite  men’s  mouths,  it  is  a question,  whether 
ever  he  get  it.  But  if  he  do,  it  is  but  a feather;  such  is  this  pride  of  life, 
honor,  vain  glory;  it  is  hard  to  obtain  it,  but  if  obtained,  it  is  but  the 
breath  of  a few  men’s  mouths,  that  alter  upon  every  light  occasion ; but 
that  which  is  worst  of  all,  it  hinders  our  sight  of  Jesus  Christ,  “Not  many 
wise  men  after  the  flesh,  not  many  mighty,  not  many  noble  are  called,” 

1 Cor.  1 : 26.  Worldly  honor  keeps  many  back  from  Christ,  and  therefore, 

“ Moses,  when  he  was  come  to  years,  refused  to  be  called  the  son  of  Pharaoh’s 

daughter, Esteeming  the  reproach  of  Christ,  greater  riches  than  all  the 

treasures  of  Egypt,”  Ileb.  11  : 24,  26.  If  the  blind  man  in  the  way  to 
Jericho,  had  depended  on  the  breath  or  liking  or  approbation  of  the  multi- 
tude, he  had  never  received  the  benefit  of  his  sight,  for  they  (saith  the  text)  - 
“which  went  before  rebuked  him,  that  he  should  hold  his  peace,”  Luke 
18  : 89.  They  dissuaded  him  from  running  and  crjing  so  vehemently  after 
Christ;  experience  tells  us  how  these  things  pull  and  draw  us  off  from  Jesus 
Christ,  “ The  lust  of  the  eye,  the  lusts  of  the  flesh,  and  the  pride  of  life.” 

2.  Quest.  But  why  must  we  look  off  every  thing  that  diverts  our  looking 
unto  Jesus  ? 

1.  Because  we  cannot  look  fixedly  on  Christ,  and  such  things  together, 
and  at  once ; the  eye  cannot  look  upwards  and  downwards  at  once  in  a direct 
line ; we  cannot  seriously  mind  heaven  and  earth  in  one  thought,  “ No  man 
can  serve  two  masters,”  saith  Christ,  Matth.  6 : 24.  Especially  such  as  jar, 
and  who  have  contrary  employments,  as  Christ  and  mammon  have. 

2.  Because,  whilst  we  look  on  these  things,  we  cannot  see  the  beauty  that 
is  in  Christ;  suppose  a squint  look  on  Christ,  whilst  we  have  a direct  look 
on  other  things,  alas!  Christ  will  be  of  no  esteem  that  while;  this  was  the 
voice  of  sinners  concerning  Christ,  “ He  hath  no  form  nor  comeliness,  and 
when  we  see  him  there  is  no  beauty  that  we  should  desire  him,”  Isa.  53  : 2. 
Indeed  beauty  is  the  attractive  of  the  soul,  the  soul  must  see  a beauty  in 
that  which  it  lets  out  itself  to  in  desiring : but  our  wishing  looks  on  other 
things  make  Christ  but  mean  and  contemptible  in  our  eyes. 

3.  Because  all  other  things,  in  comparison  of  Christ,  are  not  worthy  a 
look,  they  are  but  as  vile  things,  as  under  things,  as  poor  and  low  and  mean 
and  base  things,  in  comparison  of  Christ.  “ I count  all  things  but  loss 
(saith  Paul)  for  the  excellency  of  the  knowledge  of  Christ  Jesus  my  Lord 
— I count  them  but  dung,  that  I may  win  Christ,”  Phil.  3 : 8,  [ skuhala ,] 
some  translate  it  chaff ; others,  doysmeat ; others,  excrements , dung ; all 
agree,  it  is  such  a thing  as  men  usually  cast  away  from  them  with  some 
indignation. 


22 


LOOKING  UNTO  JESUS. 


[BOOK  I. 


4.  Because  it  is  according  to  the  very  law  of  marriage,  “ Therefore  shall 
a man  leave  father  and  mother,  and  cleave  to  his  wife,”  Gen.  2 : 24.  The 
Lord  Christ  marries  himself  to  the  souls  of  his  saints;  UI  will  betroth  thee 
unto  me  for  ever;  I will  betroth  thee  unto  me  in  righteousness,  and  in  judg- 
ment, and  in  loving  kindness,  and  in  mercies  Hos.  2 : 19.  And  for  this 
cause  the  soul  must  forsake  all,  and  cleave  unto  Christ,  as  married  wives  do, 
we  must  leave  all  for  our  Husband  the  Lord  Jesus;  “ Hearken,  0 daughter, 
and  consider,  and  incline  thine  ear;  forget  also  thy  own  people,  and  thy 
father’s  house,”  Psal.  45  : 10. 

5.  Because  Christ  is  a jeakms  Christ.  Now,  jealousy  is  a passion  in  the 
soul,  that  will  not  endure  any  sharing  in  the  object  beloved  : the  woman 
that  hath  a jealous  husband,  must  leave  all  her  old  companions  : if  she  cast 
any  amorous  looks  or  glances  after  them,  the  husband  will  be  jealous,  and 
“ jealousy  is  cruel  as  the  grave,”  Sol.  Song,  8:6.  Christians!  our  God 
u is  a jealous  God,”  Exod.  20  : 5.  Our  Christ  is  a jealous  Christ ; he  cannot 
endure  that  we  should  look  on  any  other  things,  so  as  to  lust  after  them. 

6.  Because  all  other  things  can  never  satisfy  the  eye,  “ All  things  are 
full  of  labor,  (saith  Solomon,)  man  cannot  utter  it,  the  eye  is  not  satisfied 
with  seeing,”  Eccl.  1 : 8.  It  is  but  wearied  with  looking  on  divers  objects, 
and  yet  still  desires  new  ones;  but  once  admit  it  to  behold  that  glorious 
sight  of  Christ,  and  then  it  rests  fully  satisfied.  Hence  it  is,  that  the 
daughters  of  Zion  are  called  to  come  forth  : “ Go  forth,  0 ye  daughters  of 
Zion,  and  behold  King  Solomon  with  the  crown  wherewith  his  mother 
crowned  him  in  the  day  of  his  espousals,  and  in  the  day  of  the  gladness  of 
his  heart,”  Sol.  Song,  8 : 11.  Go  forth,  0 ye  daughters  of  Zion,  lay  aside 
all  private  and  earthly  affections,  and  look  upon  this  glory  of  Christ.  As 
the  daughters  of  Jerusalem  sitting  or  remaining  in  their  chambers,  closets, 
houses,  could  not  behold  the  glory  of  King  Solomon  passing  by,  and  there- 
fore they  were  willed  to  come  forth  out  of  their  doors  : even  so,  if  we  will 
behold  the  great  King,  Jesus  Christ,  in  his  most  excellent  glory  (a  sight 
able  to  satisfy  the  eye,  and  to  ravish  the  heart)  we  must  come  out  of  our 
doors,  we  must  come  out  of  ourselves,  otherwise  we  cannot  see  his  glory  : 
we  are  in  ourselves  shut  up  in  a dark  dungeon,  and  therefore  we  are  called 
upon  to  come  forth  into  the  clear  light  of  faith,  aud  with  the  eyes  of  faith 
to  behold,  in  daily  meditation,  the  glory  of  Christ  Jesus. 

Section  II.  — An  exhortation  to  look  off  all  other  things. 

One  word  of  exhortation,  Christians ! I beseech  you  look  off  all  other 
things,  especially  all  evil  things.  I know  I am  pleading  with  you  for  an 
hard  thing,  I had  ueed  of  the  rhetoric  of  an  angel,  to  persuade  you  to  turn 
your  eyes  from  off  these  things ; nay,  if  I had,  all  were  too  little,  “ It  is 
God  only  must  persuade  Japhet  to  dwell  in  the  tents  of  Shem,”  and  yet  let 
me  offer  a few  considerations,  venture  at  a persuading  of  you,  and  leave  the 
issue  with  God. 

1.  Consider  that  all  other  evil  things  are  in  God’s  account  as  very  nothing. 
“ Verily  every  man  at  his  best  estate  is  altogether  vanity,”  Psal.  39  : 5. 
Not  only  man,  but  every  man  ; not  every  man  in  his  worst  condition,  but 
every  man  at  his  best  estate ; not  every  man  at  his  best  estate  is  little  worth, 
but  every  man  at  his  best  estate  is  vanity,  emptiness,  nothing;  it  may  be 
so  in  part,  nay,  but  in  every  part,  he  is  wholly,  totally,  altogether  vanity. 
Would  any  man  think,  that  a great,  rich,  honorable  man,  whom  we  look 
upon  with  such  high  admiring  thoughts,  should  be  laid  thus  low  in  God’s 
esteem  ? 0 wonder,  wonder ! and  yet  it  is  no  such  wonder,  but  one  day 

you  shall  find  the  experience  of  this  truth  yourselves.  Bich  men  have 
u slept  their  sleep,  and  none  of  the  men  of  might  have  found  their  hands,” 


CHAP.  II.] 


LOOKING  UNTO  JESUS. 


23 


or,  as  others  render  it,  “ They  have  found  nothing  in  their  hands,”  Psal. 
76  : 5.  That  is,  rich  men  have  passed  over  this  life,  as  men  do  pass  over 
a sleep,  imagining  themselves  to  have  golden  mountains,  and  rocks  of 
diamonds,  but  when  they  awake  at  the  day  of  death,  they  find  themselves 
to  have  nothing.  Why,  Christian,  “ Wilt  thou  set  thine  eyes  upon  that 
which  is  not  ?”  Prov.  23  : 5.  1st.  Observe  that  riches  are  not,  they  are 
nothing,  those  things  that  make  men  great  in  the  eyes  of  the  world,  are 
nothing  in  the  eyes  of  God.  2.  Observe,  That  God  would  not  have  us 
so  much  as  set  our  eyes  upon  them,  they  are  not  objects  worth  the  looking 
ou.  3.  Observe,  with  what  indignation  he  speaks  against  those  that  will  set 
their  eyes  upon  these  vanities,  wilt  thou  set  thine  eyes  upon  a thing  which 
is  not?  q.  d.  What  a vain,  unreasonable,  sottish,  senseless  thing  is  this  ? 

2.  Consider,  That  all  such  things  (if  they  are  any  thing)  are  but  trifles, 
deceits,  thorns,  miseries,  uncertain  things ; this  is  an  ordinary  theme,  it  is 
every  man’s  object,  and  every  man’s  subject,  and  a very  easy  thing  it  is,  to 
declaim  upon  the  vanity,  misery,  uncertainty  of  the  creatures : ay,  but  do 
you  make  it  the  matter  of  your  meditation,  and  be  you  serious  in  it,  think 
of  it  deeply,  and  desire  God  to  be  in  your  thoughts  ? Oh  what  work  will 
it  then  make  in  your  breasts ! Oh  how  would  it  wean  your  loves  and  desires 
off  all  these  things  ! Christians ! consider  all  these  adjuncts  of  all  sublu- 
nary things.  When  the  creatures  tempt  you,  be  not  enticed  by  the  beauty 
of  them,  so  as  to  forget  their  vanity : say,  Here  is  a flower,  fair,  but  fading : 
here  is  a glass  that’s  bright,  but  very  brittle. 

3.  Consider  the  difference  of  these  objects,  Christ,  and  all  other  things : 
as  thus,  all  other  things  are  vanities,  but  Christ  is  a real,  solid,  substantial, 
glorious  thing;  all  other  things  are  temporary,  fading  things,  but  Christ  is 
an  enduring  substance,,  “ The  same  yesterday,  and  to-day,  and  for  ever, 
which  is,  and  which  was,  and  which  is  to  come,”  Rev.  1 : 4.  All  other 
things  are  thorns,  vexations  of  spirit,  but  Christ  is  full  of  joy  and  comfort, 
a most  ravishing  object,  all  composed  of  loves,  or  altogether  lovely.  0 who 
would  make  it  his  business  to  fill  his  coffers  with  pebbles,  when  he  may 
have  pearls,  or  gold,  or  silver,  or  precious  things  ? What,  must  you  look 
off  your  sins  ! Why,  see  before  you  the  graces  of  the  Spirit  of  Christ. 
Must  you  look  off  your  idle  sinful  company?  See  before  you  “the  fellow- 
ship is  with  the  Father,  and  with  his  Son,  Jesus  Christ,”  1 John  1 : 3. 
Must  you  look  off  your  pomp  and  glory  ? See  before  you  the  privilege  of 
adoption  ? you  shall  be  called  “ heirs,  the  sons  and  daughters  of  God,  heirs 
and  joint-heirs  with  Christ,,”  Rom.  8 : 17.  Must  you  look  off  vjorldly 
riches?  See  before  you  the  riches  of  the  graces  of  Christ.  Must  you  look 
off  sinful  pleasures?  See  before  you  fulness  of  joy,  “at  Christ’s  right-hand 
there  are  pleasures  evermore,”  Psal.  16  : 11.  Must  you  look  off  your  own 
righteousness  ? See  before  you  the  righteousness  of  Christ  Jesus.  0 what 
a vast  difference  is  there  betwixt  these  objects,  Christ,  and  all  other  things ! 

4.  Consider,  that  Christ  looked  off  heaven  and  heavenly  things  for  you, 

how  much  more  should  you  look  off  the  earth  and  earthly  things,  the  world 
and  worldly  thiugs  for  him  ? Christ  left  the  glory,  the  company,  the  plea- 
sures of  paradise  for  you,  and  “he  made  himself  of  no  reputation,”  he 
nothing’d  himself  (as  it  were)  for  you;  “ye  know  the  grace  of  our  Lord 
Jesus  Christ,  that  though  he  was  rich,  yet  for  your  sakes  he  became  poor, 
that  ye  through  his  poverty  might  be  rich,”  2 Cor.  8:9.  0 let  that 

melting  love  win  you  to  him,  and  wean  you  off  all  other  things  ! 

5.  Consider,  that  the  rational  soul  of  man  is  of  too  high  a birth  to  spend 
its  strength  upon  other  things;  the  soul  of  man  is  of  the  same  nature  with 
angels ; is  a kind  of  divine  spark.  Now,  if  a man  have  a golden  mill,  he 
will  not  use  it  to  grind  dirt,  straws  and  rotten  sticks  in.  The  soul,  the 
mind,  the  thinking  faculty  of  man  is  too  high  to  be  exercised  in  the  things 


24 


LOOKING  UNTO  JESUS. 


[BOOK  I. 

of  this  earth.  The  soul  is  of  a most  excellent  capacious  nature,  it  is  fit  to 
converse  not  only  with  angels,  but  with  the  eternal  God  himself,  with  Father, 
Son  and  Holy  Ghost;  it  is  of  a transcendent  being;  put  all  the  world  into 
the  balance  with  it,  and  it  is  nothing  in  comparison.  The  soul  of  the 
meanest  galley  slave  is  more  than  heaven  and  earth,  than  snn  and  moon 
and  stars,  and  all  the  host  of  heaven.  Now,  if  a man’s  soul  be  of  such  an 
high-born  nature,  if  the  Lord  hath  put  such  a spirit  into  the  bosom  of  man; 
for  him  to  bestow  the  strength  of  it  upon  low,  base,  mean  and  earthly  things, 
oh  what  an  evil  is  this ! 

6.  Consider,  how  short  is  the  time  that  you  have  here  in  this  world : 
This  is  the  argument  of  the  apostle,  “ because  the  time  is  short,  therefore 
let  us  use  this  world  as  not  abusing  it,”  1 Cor.  7 : 29,  31.  Therefore  let 
our  hearts  be  taken  off  these  things,  yet  a few  days,  and  you  shall  be  here 
no  more ; time  passeth  on,  many  hundred  diseases  are  ready  to  assault  you  : 
you  that  are  reading,  or  hearing,  talking,  or  walking,  you  must  very  shortly 
be  carried  on  men’s  shoulders,  and  laid  in  the  dust,  and  there  left  to  the 
worms  in  darkness  and  corruption  ; you  are  almost  there  already,  it  is  but 
a few  days,  or  months,  or  years,  and  what  is  that  when  once  they  are  gone 
and  past?  And  oh  ! “What  is  a man  profited  if  he  shall  gain  the  whole 
world,  and  lose  his  own  soul?”  Matth.  16  : 26. 

7.  Consider  the  great  account  that  you  are  to  give  of  all  earthly  things  : 
it  is  the  sin  of  most  of  the  sons  of  men,  to  look  on  creature-comforts ; but 
they  consider  not  the  account  they  must  give  for  them.  Oh  here  is  a pre- 
vailing motive  to  take  off  your  eyes!  consider  the  last  accounts;  what  if 
you  were  now  to  die,  and  to  go  the  way  of  all  flesh,  and  then  to  make  up 
your  reckoning,  what  good  would  it  do  you  to  remember  all  those  content- 
ments and  pleasures  you  once  enjoyed  upon  the  earth  ? If  the  factor,  after 
many  years  spent  in  foreign  countries,  at  last  returns  home  with  this  bill 
of  accounts,  “ Thus  much  for  singing,  so  much  for  dancing,  this  for  courting, 
that  for  feasting.”  Who  would  not  blame  him  for  so  fond  a reckoning ! 
oh  it  will  be  a sad  reckoning,  if  the  bill  come  in,  that  you  have  spent  most 
of  your  time  in  looking  and  gazing  upon  earthly  things. 

Sect.  III.  — Directions  how  to  look  off  all  other  things . 

1.  Study  every  day  more  and  more  the  vanity  of  the  creature  : read  over 
the  book  of  Ecclesiastes  well ; it  is  enough  that,  through  the  assistance  of 
Christ,  to  teach  you  that  lesson.  A serious  and  fruitful  meditation  of  that 
word,'  “Vanity  of  vanities,  saith  the  preacher,  vanity  of  vanities,  all  is 
vanity,”  Eccl.  1:2.  What  work  might  it  make  in  your  hearts ! Men 
usually  look  on  these  things  through  some  false  glass,  or  at  a distance,  which 
makes  them  so  admire  them;  but  if  they  could  see  them  truly  in  themselves, 
oh  how  uncomely  would  they  be  ? Or  if  they  could  see  them  as  compared 
to  Christ,  oh  how  vain  would  they  be  ? Honors  and  greatness  in  that  respect, 
would  appear  as  bubbles,  pleasures  and  delights  in  that  respect,  would  appear 
as  shadows. 

2.  Converse  but  a little  with  any  evil  thing  on  this  side  Christ;  have  as 
little  to  do  with  the  world,  the  sinful  pleasures,  profits,  riches,  manners  of 
it,  as  possibly  you  can ; the  less  the  better.  Things  of  this  world  have  a 
glutinous  quality ; if  you  let  the  heart  lie  any  while  amongst  them,  it  will 
cleave  unto  them,  and  if  it  once  cleave  to  them  there  will  be  no  way,  but 
either  repentance  or  hell-fire  must  part  them. 

3.  Be  more  and  better  acquainted  with  Jesus  Christ;  get  nearer  to  him, 
be  more  in  communion  with  him,  get  more  tastes  of  Christ  and  heaven,  and 
earth  will  relish  the  worse  for  them.  Oh  ! when  I look  on  Christ  and 
consider,  That  he  that  was  the  Lord  of  heaven  and  earth,  put  himself  into 


LOOKING  UNTO  JESUS. 


25 


CHAP.  II.] 


so  poor  and  low  a condition,  merely  for  the  redeeming  of  his  elect,  how 
should  this  but  deaden  my  heart  to  the  world  ? “ I count  all  things  but  loss 
for  the  excellency  of  the  knowledge  of  Christ  Jesus  my  Lord;  and  do 
count  them  but  dung  that  I may  win  Christ,”  Phil.  3 : 8.  If  Christ  be  in 
view,  all  the  world  then  is  but  dung  and  dross,  and  loss  in  comparison ; the 
glory  of  Christ  will  darken  all  other  things  in  the  world. 

4.  Set  before  us  the  example  of  such  saints,  who  accounted  themselves 
pilgrims  and  strangers  upon  earth.  The  apostle  gives  you  a catalogue  of 
such,  “ who  confessed  that  they  were  strangers  and  pilgrims  on  the  earth ;” 
and  see  how  they  are  used,  “ They  were  stoned,  they  were  sawn  asunder, 
were  tempted,  were  slain  with  the  sword,  they  wandered  about  in  sheep- 
skius,  and  goat-skins,  being  destitute,  afflicted,  tormented:”  Who  were 
these?  They  “ were  they  of  whom  the  world  was  not  worthy,”  Heb.  11 : 
13,  37,  38.  Oh!  when  you  read,  or  hear  how  joyfully  these  servants  of 
the  most  High  went  through  their  wilderness-condition,  methinks  this 
should  take  off  your  hearts  from  earthly  things. 

5.  Go  in  your  meditations  to  heaven,  and  keep  there  a while  : the  mind 

that  is  in  heaven  cannot  attend  these  earthly  things  : would  a man  leave  his 
plough  and  harvest  in  the  field,  to  run  with  children  hunting  after  butter- 
flies ? No  more  will  a soul  that  is  taking  a survey  of  heaven  and  heavenly 
things,  fix  his  eyes  on  such  poor  things  below  : Non  vacat  exiguis,  &c.,  is 
the  character  of  a truly  prudent  man  : the  children  of  that  kingdom  above, 
have  no  while  for  trifles,  and  especially  when  they  are  employed  in  the 
affairs  of  the  kingdom.  Oh  ! when  a Christian  hath  but  a glimpse  of  eter- 
nity, and  then  looks  down  on  the  world  again,  how  doth  he  contemn  and 
vilify  these  things  ? “ How  doth  he  say  of  laughter,  it  is  mad,  and  of 

mirth,  what  doeth  it?”  Eccl.  2 : 2.  Whilst  the  saints  are  tasting  heaven, 
they  enjoy  such  sweet,  that  they  care  not  for  other  things  : Christiaus  ! how 
would  this  meditation  wean  your  hearts?  and  make  you  laugh  at  the  fool- 
eries of  the  world  ? and  scorn  to  be  cheated  with  such  childish  toys  ? If 
the  devil  had  set  upon  Peter  in  the  mount,  when  he  saw  Christ  in  his 
transfiguration,  and  Moses  and  Elias  talking  with  him,  would  he  so  easily 
have  been  drawn  to  deny  his  lord?  What,  with  all  that  glory  in  his  eye? 
So  if  the  devil  should  set  upon  a believing  soul,  and  persuade  his  heart  to 
profits,  or  pleasures,  or  honors  of  the  world,  when  he  is  taken  up  in  the 
mount,  with  Christ,  what  would  such  a soul  say  ? ‘ Get  thee  behind  me, 

Satan  : wouldst  thou  persuade  me  from  hence  with  many  trilling  toys  ! 
wouldst  thou  have  me  sell  these  joys  for  nothing  ! Is  there  any  honor  or 
delight  like  this?  Or  can  that  be  profit,  which  loseth  me  this?’  Some 
such  answers  would  the  soul  return  : Oh  ! if  we  could  keep  the  taste  of  our 
souls  continually  delighted  with  the  sweetness  of  heaven,  as  a man  would 
spit  out  aloes  after  honey,  so  should  we  spit  out  all  the  baits  of  the  world 
with  disdain. 

6.  Cry  mightily  unto  God,  that  he  would  take  off  your  hearts  and  eyes; 
“Turn  away  mine  eyes  from  beholding  vanity,”  Psal.  119:  37,  prays 
David:  either  God  must  do  it,  or  you  will  be  wearied  in  the  multitude  of 
your  endeavors  : but,  if  the  Lord  draw  oft'  the  eye,  it  will  be  drawn  indeed. 
“Incline  my  heart  unto  thy  testimonies,  and  not  to  covetousness,”  prays 
David  again,  Psal.  119:  3(5.  If  the  heart  beud  downwards,  then  go  to 
God  to  erect  it,  and  to  incline  it  heaven-wards;  if  it  be  alter  covetousness, 
then  cry  to  God,  and  say,  “ Lord,  not  after  covetousness,  but  after  thy  testi- 
monies incline  my  heart.” 

I have  hitherto  stood  only  at  the  door  of  the  text,  to  call  you  in;  if  now 

you  will  enter  and  be  intent,  and  fix  your  eyes,  I’ll  show  you  a blessed, 

a most  glorious  sight.  But,  First , 1 must  explain  the  act,  You  must 

look,  ^Secondly,  The  object,  you  must  look  on  Jesus. 


26 


LOOKING  UNTO  JESUS. 


[BOOK  I. 


CHAPTER  III. 

Section  I. — An  explanation  of  the  act  and  object. 

1.  For  the  act,  you  must  look.  Looking  is  either  ocular  or  mental. 

First,  For  ocular  vision,  there  may  be  some  use  of  that  in  heaven,  for 
there  we  shall  look  on  Jesus.  “ With  these  eyes  shall  I behold  him,” 
saith  Job.  “ For  we  shall  see  him  as  he  is,”  saith  the  apostle,  1 John  3 : 3. 
“ Now  we  see  through  a glass  darkly,  then  face  to  face,”  1 Cor.  13  : 12. 
But  till  then,  “ we  must  walk  by  faith,  not  by  sight,”  2 Cor.  5 : 7. 

Secondly , For  mental  vision,  or  the  inward  eye,  is  that  which  will  take 
up  our  discourse,  and  that  it  is  which  the  apostle  speaks  of  in  his  prayers 
for  the  Ephesians,  “ That  the  eyes  of  their  understanding  may  be  opened, 
that  they  may  know,”  &c.  Eph.  1 : 18.  Now  the  excellency  of  this 
mental  sight  is  far  above  the  ocular  sight : for  there  are  more  excellent 
things  to  be  seen  by  the  eye  of  the  mind,  than  by  the  eye  of  the  body; 
we  only  see  a piece  of  the  creation  by  the  eye  of  the  body,  but  the  mind 
reacheth  everything  that  is  in  it,  yea,  the  mind  reacheth  to  him  that  made 
it : God  is  invisible,  and  yet  this  eye  sees  God.  It  is  said  of  Closes,  That 
“ he  saw  him  that  is  invisible,”  Heb.  11  : 27.  2.  It  is  the  sight  of  the 

mind  that  gives  light  and  vigor  to  the  sight  of  the  eyes;  take  away  the  in- 
ward light,  and  the  light  of  the  external  sense  is  but  as  darkness  and  death. 
3.  It  is  the  sight  of  the  mind  that  looks  into  the  worth,  use,  and  propriety 
of  any  thing  presented.  The  eye  can  see  a thing,  but  not  the  worth  of  it ; 
a beast  looks  on  gold  as  well  as  a man,  but  the  sight  and  knowledge  of  the 
worth  of  it  is  by  the  internal  light  of  the  mind  ; so  the  eye  can  see  a thing 
but  not  the  use  of  it;  a child  looks  on  a tool  in  the  hand  of  a workman,  but 
the  sight  and  knowledge  of  the  use  of  it,  is  only  by  a man  of  reason  that 
hath  internal  light  to  judge  of  it:  and  so  the  eye  can  see  a thing,  but  not 
the  propriety  of  it ; a beast  looks  on  his  pasture,  but  he  likes  it  not  because 
it  is  his,  but  because  it  is  a pasture  and  well  furnished.  Now,  we  know 
that  the  worth,  and  use,  and  propriety  of  a thing,  are  the  very  cream  of  the 
things  themselves,  and  this  the  eye  of  the  mind  conveys,  and  not  the  eye 
of  the  body.  It  is  said  of  Joseph,  that  “he  saw  his  brethren,  and  knew 
them,  but  they  knew  not  him,”  Gen.  42  : 7,  8.  This  was  the  reason  why 
Joseph  was  so  exceedingly  taken  at  the  sight  of  his  brethren,  that  his 
bowels  moved  with  joy,  and  a kind  of  compassion  towards  them ; but  they 
were  before  him  as  common  strangers;  though  they  saw  Joseph  their  brother 
a prince,  yet  they  were  taken  no  more  with  the  sight  of  him,  than  of  any 
other  man,  because  they  knew  him  not. 

Again,  this  mental  looking,  is  either  notional  and  theoretical,  or  practi- 
cal and  experimental,  the  first  we  call  barely  the  look  of  our  minds;  it  is  an 
enlightening  of  our  understandings  with  some  measure  of  speculative  sight, 
in  spiritual  and  heavenly  mysteries.  The  second  we  call  the  look  of  our 
minds  and  hearts,  whereby  we  not  only  see  spiritual  things,  but  we  are 
affected  with  them  : we  desire,  love,  believe,  joy  and  embrace  them.  To 
this  purpose  is  that  rule,  “ That  words  of  knowledge  do  sometimes  signify 
the  affections  in  the  heart,  and  the  effects  thereof  in  our  lives.”  And  this 
was  the  look  which  Paul  longed  for,  “ That  I may  know  him,  and  the  power 
of  his  resurrection,”  Phil.  3 : 10.  i.  e.  That  he  might  have  experience  of 
that  power,  that  it  might  so  communicate  itself  unto  him,  as  to  work  upon 
him  to  all  the  ends  of  it.  And  this  was  the  look  that  Bernard  preferred 
above  all  looks.  “ In  reading  of  books,  (saith  he)  let  us  not  so  much  look 
for  science,  as  savoriness  of  truth  upon  our  hearts.”  “ This  I pray  (saith 


CHAP.  III.] 


LOOKING  UNTO  JESUS. 


27 


the  apostle)  that  your  love  may  abound  yet  more  and  more,  in  knowledge 
and  in  all  judgment, ” Phil.  1 : 9.  i.  e.  in  knowledge  and  feeling.  And 
certainly  this  feeling,  this  experimental  looking  on  Jesus,  is  that  my  text 
aims  at;  it  is  not  a swimming  knowledge  of  Christ,  but  an  hearty  feeling 
of  Christ’s  inward  workings ; it  is  not  heady  notions  of  Christ,  but  hearty 
motions  towards  Christ,  that  are  implied  in  this  inward  looking. 

2.  For  the  object;  you  must  look  on  Jesus.  It  is  the  blessedest  object 
that  the  eye  of  the  mind  can  possibly  fix  upon  ; of  all  the  objects  under 
heaven  Jesus  hath  the  pre-eminence  in  perfection,  and  he  should  have  the 
pre-eminence  in  our  meditation.  It  is  he  that  will  make  us  most  happy 
when  we  possess  him,  and  we  cannot  but  be  joyful  to  look  upon  him,  especi- 
ally when  looking  is  a degree  of  possessing  Jesus,  for  the  name  signifies 
Saviour.  It  is  au  Hebrew  name;  the  Greeks  borrowed  it  from  the  Hebrews, 
the  Latins  from  the  Greeks,  and  all  other  languages  from  the  Latins.  It  is 
used  five  hundred  times  in  Paul’s  epistles,  saith  Genebrard.  It  comes 
from  the  Hebrew  word  Jehoshua,  or  Joshua,  which  in  the  books  of  Ezra 
and  Nehemiah  (written  after  the  Babylonian  captivity,)  is  Jeshua,  and  so  is 
our  Saviour’s  name  always  written  in  the  Svriac  translation  of  the  New  Tes- 
tament. This  name  Jesus  was  given  to  Christ  the  Son  of  God  by  his 
Father,  and  brought  from  heaven  by  an  angel,  first  to  Mary,  then  to  Joseph. 
And  on  the  day  when  he  was  circumcised  (as  the  manner  was,)  his  name 
was  giveu  him  by  his  parents,  as  it  was  commanded  from  the  Lord,  by  the 
angel  Gabriel,  Luke  1 : 26.  31.  Not  to  stand  on  the  name,  for  the  matter 
it  includes  both  his  offices  and  his  nature  ; he  is  the  alone  Saviour  of  a man, 
“For  there  is  none  other  name  under  heaven,  given  among  men,  whereby 
we  must  be  saved,”  Acts  4 : 12.  And  he  is  a perfect  and  absolute  Saviour; 
u He  is  able  to  save  them  to  the  uttermost  that  come  unto  God  by  him, 
seeing  he  ever  liveth  to  make  intercession  for  them,”  Heb.  7 : 25.  I will 
not  deny,  but  that  the  work  of  salvation  is  common  to  all  the  three  persons 
of  the  trinity;  it  is  a known  rule,  “All  outward  actions  are  equally  common 
to  the  three  persons  for  as  they  are  all  one  in  nature  and  will,  so  must 
they  be  also  one  in  operation;  the  Father  saveth,  the  Son  saveth,  and  the 
Holy  Ghost  saveth;  yet  we  must  distinguish  them  in  the  manner  of  sav- 
ing. The  Father  saveth  by  the  Son,  the  Son  saveth  by  paying  the  ransom 
and  price  of  our  salvation,  the  Holy  Ghost  saveth  by  a particular  applying 
of  that  ransom  unto  men.  Now,  whereas  the  Son  pays  the  price  of  our  re- 
demption, and  not  the  Father,  not  the  Holy  Ghost ; therefore,  in  this  special 
respect,  he  is  called  our  Saviour,  our  Jesus,  and  none  but  he. 

This  objection,  though  contained^in  a word,  is  very  comprehensive : 
herein  is  set  forth  to  our  view  the  offices  of  Christ,  the  two  natures  of  Christ, 
the  qualities  of  Christ,  the  excellencies  of  Christ.  0 what  variety  of  sweet 
matter  is  in  Jesus?  He  hath  in  him  “all  the  powders  of  the  merchants,” 
Sol.  Song  3 : 6.  An  holy  soul  cannot  tire  itself  in  viewing  Jesus;  we  know 
oue  thing  tires  quickly,  unless  that  one  be  all ; which  so  is  Christ,  and  none 
else,  “ He  is  all  and  in  all,”  Col.  3:11.  All  belonging  to  being,  and  all 
belonging  to  well-being  in  things  below  Jesus,  some  have  this  excellency, 
and  some  have  that,  but  none  have  all ; and  this  withers  contemplation  at 
the  root.  Contemplation  is  soul-recreation,  and  recreation  is  kept  up  by 
variety  : but  0 what  variety  is  in  Jesus?  Variety  of  time,  “ He  is  Alpha 
and  Omega;”  variety  of  beauty,  “He  is  white  and  ruddy;”  variety  of 
quality,  he  is  a lion  and  a lamb,  a servant  and  a son;  variety  of  the  excel- 
lency in  the  world,  he  is  man  and  God.  0 where  shall  we  begin  in  this 
view  of  Jesus?  “Who  shall  declare  his  generation?”  Isa.  53  : 8.  “Or  who 
shall  count  and  reckon  his  age?”  All  the  evangelists  exhibit  unto  us  the 
Saviour,  but  every  one  of  them  in  his  particular  method.  Mark  describes 
not  at  all  the  genealogy  of  Jesus,  but  begins  his  history  at  his  baptism, 


28 


LOOKING  UNTO  JESUS. 


[BOOK  I. 


Matthew  searcheth  out  his  original  from  Abraham.  Luke  follows  it  back- 
wards as  far  as  Adam.  John  passeth  farther  upwards,  even  to  the  eternal 
generation  of  this  “ Word  that  was  made  flesh.”  So  they  led  us  to  Jesus, 
mounting  up  four  several  steps  : in  the  one,  we  see  him  only  among  the 
men  of  his  own  time;  in  the  second,  he  is  seen  in  the  tent  of  Abraham;  in 
the  third  he  is  yet  higher,  to  wit,  in  Adam  ; and  finally,  having  traversed  all 
ages,  through  so  many  generations,  we  come  to  contemplate  him  in  the 
beginning,  in  the  bosom  of  the  Father,  in  that  eternity  in  which  he  was  with 
God  before  all  worlds.  And  there  let  us  begin,  still  looking  unto  Jesus,  as 
he  carries  on  the  great  work  of  our  salvation  from  first  to  last,  from  everlas- 
ting to  everlasting. 

Sect.  II. — The  main  doctrine  and  confirmation  of  it. 

But  for  the  foundation  of  our  building,  take  this  note: — 

Duct.  2.  Inward  experimental  looking  unto  Jesus,  such  as  stirs  up  affec- 
tions in  the  heart,  and  the  effects  thereof  in  our  life ; it  is  an  ordinance  of 
Christ ; a choice,  a high  gospel-ordinance. 

Or  thus,  inward  experimental  knowing,  considering,  desiring,  hoping, 
believing,  loving,  joying,  calling  on  Jesus,  and  conforming  to  Jesus;  it  is 
a complicate,  folded,  compounded  ordinance  of  Jesus. 

I need  not  so  much  to  explain  the  point;  you  see  here  is  an  ordinance, 
or  a gospel  duty  held  forth.  Many  other  duties  we  have  elsewhere  de- 
scribed, but  this  we  have  kept  for  this  place,  and  the  rather  for  that,  this 
is  a choice  duty,  a compound  duty,  a high  gospel-ordinance.  No  ques- 
tion, but  watchfulness,  self-trial,  self-denial,  experiences,  evidences,  medi- 
tation, life  of  faith,  &c.  dwell  in  their  place  and  order;  yet  as  oars  in  a 
boat,  (though  it  be  carried  with  the  tide)  may  help  it  to  go  faster.  It  is 
Jesus  lifted  up , (as  Moses  lifted  up  the  serpent ) which  strikes  more  soundly 
into  the  beholder,  than  any  other  way.  Looking  unto  Jesus  is  that  great 
ordinance  appointed  by  God  for  our  most  special  good.  How  many  souls 
have  busied  themselves  in  the  use  of  other  means?  And  though,  in 
them,  Christ  hath  communicated  some  virtue  to  them;  yet,  because  they 
did  not  trade  more  with  him,  they  had  little  in  comparison.  Such  a one, 
as  deals  immediately  with  Christ,  will  do  more  in  a day,  than  another  in  a 
year ! and  therefore  I call  it  a choice,  a complete,  a complicate,  a high 
gospel  ordinance.  Now  what  this  ordinance  is,  the  text  tells  you;  it  is  a 
looking  unto  Jesus. 

1.  Jesus  is  the  object,  and  Jesus  is  Jesus,  as  he  is  our  Saviour,  as  he 
hath  negotiated,  or  shall  yet  negotiate,  in  the  great  business  of  our  salva- 
tion. I ground  this  on  all  the  text  jointly,  as  on  Isa.  45  : 22.  Isa.  45  : 1. 
Mich.  7 : 7.  Zech.  12:10.  Numb.21:8.  John3:15.  Heb.  12:2.  Phil.3:20. 
2 Cor  3:18.  Matth.  1 : 21,  &c.  2.  Looking  unto,  is  the  act : but  how?  It 
is  such  a look  as  includes  all  these  acts,  knowing,  considering,  desiring, 
hoping,  believing,  loving,  joying,  enjoying  of  Jesus,  and  conforming  to 
Jesus.  It  is  such  a look  as  stirs  up  our  affections  in  the  heart,  and  the 
effects  thereof  in  our  life.  It  is  such  a look,  as  leaves  a quickening  and 
enlivening  upon  the  spirit.  It  is  such  a look  as  works  us  into  warm  affec- 
tion, raised  resolution,  an  holy  and  upright  conversation.  Briefly,  it  is  an 
inward  experimental  looking  unto  Jesus. 

For  confirmation  of  the  point;  this  was  the  Lord’s  charge  to  the  Gen- 
tiles of  old,  “ Look  unto  me,  and  ye  shall  be  saved,  all  the  ends  of  the 
earth.  And  I said,  Behold  me,  behold  me,  unto  a nation  that  was  not 
called  by  my  name,”  Isa.  45  : 24.  65  : 1.  Aud  according  to  this  command 
Was  their  practice.  u Mine  eyes  are  ever  towards  the  Lord,  (saith  David) 
and  they  looked  unto  him  and  were  lightened,  and  their  faces  were  not 


CHAP.  III.] 


LOOKING  UNTO  JESUS. 


29 


ashamed,”  Psal.  25  : 15.  34  : 5.  Thus  in  the  gospel  after  this  command, 
Looking  unto  Jesus,  it  follows,  11  Consider  him  that  hath  endured  such 
contradiction  of  sinners  against  himself,”  Ileb.  12  : 3.  And  according  to 
this  command  is  the  practice  of  gospel-believers.  “We  all  with  open  face, 
beholding  as  in  a glass  the  glory  of  the  Lord,  are  changed  into  the  same 
image,  from  glory  to  glory,  even  as  by  the  Spirit  of  the  Lord,”  2 Cor.  3 : 
18.  Instead  of  the  veil  of  Mosaical  figures,  God  hath  now  given  to  his 
church  the  clear  glass  of  the  gospel,  and  hence  all  believers  under  the 
gospel  do,  by  contemplative  faith,  behold  Christ,  together  with  the  glo- 
rious light  of  his  mercy,  truth,  goodness,  and  the  rest  of  his  divine  attri- 
butes ; and  by  means  thereof  they  are  made  like  unto  him,  in  the  glory 
of  holiness,  and  in  newness  of  life. 

The  reasons  why  we  are  thus  to  look  unto  Jesus,  will  be  as  so  many 
motives,  which  we  shall  reserve  to  an  use  of  exhortation  : but  the  reasons 
why  this  looking  unto  Jesus,  is,  1.  An  ordinance.  2.  An  ordinance  of 
Christ,  may  be  these, 

1.  Why  an  ordinance?  Here  is  only  this  reason,  the  will  of  the  Lord, 
“ Even  so,  Father,  for  so  it  seemed  good  in  thy  sight.”  Ordinances  are 
certain  impositions  set  forth  by  an  external  mandate  of  a lawgiver,  having 
authority  to  command.  It  is  the  will  of  Christ  to  impose  this  law  on  all 
the  sons  of  men,  that  they  should  look  up  unto  him;  and  concerning  this, 
What  have  we  to  do  to  inquire  into  the  reason  ? It  is  our  duty  to  obey, 
and  not  to  know  of  him,  why  he  commands.  If  autos  ephe  was  enough  in 
Pythagoras's  school,  to  put  the  business  past  disputing  among  his  scholars, 
I am  sure  it  should  be  much  more  in  Christ’s  school;  we  will  therefore  in- 
quire no  further  reason  for  it. 

2.  Why  an  ordinance  of  Christ?  It  is  this;  because  all  spiritual  ordi- 
nances, laws,  institutions,  do  hold  on  Christ.  It  is  not  in  the  liberty  of 
man  to  erect  any  new  spiritual  ordinance  in  the  Church  of  Christ.  I will 
not  deny  but  the  power  of  man  may  come  in  to  order  such  things  as  are 
not  proper,  but  rather  common  to  the  church  with  other  societies,  as  to 
meet  together  in  some  place,  and  at  some  time,  &c.  according  to  that  rule, 
“ Let  all  things  be  done  decently  and  in  order,”  1 Cor.  14  : 40.  For  this 
is  not  an  institution,  but  only  the  dictate  of  right  reason.  But  when  it 
comes  up  to  an  ordinance,  law,  institution,  i.  e.  when  something  more 
shall  be  put  on  the  thing,  than  nature  hath  put  on  it ; when,  by  virtue  of 
the  institution,  there  is  conjoined  to  it  some  kind  of  spiritual  efficacy  to 
work  upon  the  soul,  this  only  holds  on  Christ.  Hence,  because  in  the 
preaching  of  the  word,  and  in  the  administration  of  the  sacraments,  we  ex- 
pect a virtue,  a spiritual  efficacy  more  than  they  have,  or  can  yield  in  any 
natural  way,  therefore  we  say,  These  are  ordinances  of  Christ;  aud  so  be- 
cause, in  looking  unto  Jesus,  we  expect  a virtue,  a special  efficacy,  to  go 
along  together  with  it,  more  than  nature  can  give  it,  therefore  we  call  this 
an  ordinance,  aud  an  ordinance  of  Christ,  to  distinguish  it  from  all  other 
ordinances,  rules,  or  constitutions  of  men  whatsoever. 

Sect.  III.  — Use  of  Reproof. 

Use  1.  Well,  then,  is  inward  experimental  Looking  unto  Jesus  a choice, 
a high  gospel-ordinance  ? How  may  this  reprove  thousands  ! How  many 
are  there  that  mind  not  this  duty?  The  truth  is,  that  as  “ the  whole  world 
lies  in  wickedness ,”  1 John  5 : 19.  so  the  eyes  of  the  whole  world  are  mis- 
placed; there  are  few  that  have  a care  of  this  choice,  of  this  high  gospel  or- 
dinance. I shall  therefore  reprove  both  the  ungodly  and  godly. 

1.  For  the  ungodly  will  not  seek  after  God,  nor  Christ,  “ God  is  not  in 
all  their  thoughts,”  Psalm  10  : 4.  Alas  ! they  never  heard  of  such  a duty 


80 


LOOKING  UNTO  JESTJS. 


[BOOK  I. 


as  tliis,  they  cannot  tell  what  it  means  to  look  unto  Jesus.  Nor  speak  I 
only  of  poor  Indians,  and  other  savages  of  the  unchristian  world,  whose 
souls  are  overclouded  with  the  blackest  mists  of  irreiigion,  that  the  prince 
of  darkness  can  possibly  wrap  them  in,  who  came  into  the  world,  not 
knowing  wherefore,  and  go  out  of  the  world,  not  knowing  whither,  an 
heavy  case,  which  cannot  sufficiently  be  bewailed  with  tears  of  blood;  but 
I speak  of  such  as  live  within  the  paradise  of  the  Christian  church,  that 
have  nothing  to  distinguish  them  from  the  Indian  miscreants,  but  an  out- 
ward conformity,  outward  formalities,  the  charity  of  others,  and  their  own 
slight  imaginations.  Why,  ala.s!  these  are  they  that  the  Lord  complains 
of,  that  “they  have  eyes,  and  see  not;  my  people  have  forgotten  me  days 
without  number, ” Jer.  2 : 32.  They  have  negligently  suffered  me  to  be 
out  of  their  minds,  and  that  for  a long  lime.  You  will  say,  Is  there  any 
such  here  ? Can  I tax  any  of  you,  that  you  should  not  look  up  to  Jesus  ? 
Are  not  your  eyes  towards  Christ  in  your  prayers,  praises,  soliloquies, 
public  and  private  duties?  Nay,  are  not  you  now  in  the  duty,  whilst  I 
am  speaking,  and  you  hearing? 

I answer,  however  you  may  deem,  that  you  do  this,  or  that;  yet  God 
reckons  it  as  a thing  not  done  in  these  respects. 

1.  When  it  is  not  done  to  purpose,  as  if  our  look  to  Christ,  makes  us 
not  like  Christ ; a man  may  give  a thousand  glances  every  day  towards 
Christ,  yet  if  there  be  no  effectual  impression  upon  the  heart,  Christ  takes 
it,  as  if  he  had  never  looked  towards  him  at  all. 

2.  When  it  is  done  unwillingly.  Sometimes  men  think  of  Christ,  but 
they  know  not  how  to  shun  it;  the  Lord  breaks  in  upon  their  spirits,  whe- 
ther they  will  or  no,  whereas  their  own  temper  is  to  follow  and  pursue 
other  objects  : thus  you  drop  into  our  assemblies  out  of  custom,  or  fashion, 
or  for  some  sinister  end,  and  here  is  Christ  lifted  up  upon  the  pole,  he  is 
discovered  in  his  beauties,  graces,  sweetnesses,  excellencies,  but  when  you 
see  him,  you  say,  “ He  hath  no  form  or  comeliness,  there  is  no  beauty,  that 
that  we  should  desire  him,”  Isa.  53  : 2.  Let  no  man  deceive  himself, 
though  he  cast  his  eyes  towards  heaven  all  the  day  long,  if  he  love  not  this 
work,  he  doth  nothing,  he  looks  not  at  Jesus. 

3.  When  it  is  not  done  according  to  the  rule,  “this  is  not  to  eat  the 
Lord’s  supper,”  said  Paul  to  the  Corinthians,  1 Cor.  11  : 20.  No  question 
they  did  eat  it,  but  because  it  was  not  done  after  its  due  manner,  he  said, 
“ This  is  not  to  eat  the  Lord’s  supper.”  Many  think  of  Christ  and  look 
up  to  Jesus,  but  because  their  thoughts  are  not  holy,  awful  and  subjecting 
to  the  Spirit,  in  no  way  proportionable  to  the  goodness  and  glory  of  the  Son 
of  God,  they  look  loosely,  carelessly  and  carnally  upon  him,  he  therefore 
reckons  it  as  not  done,  this  is  not  to  look  unto  Jesus. 

4.  When  a man  makes  it  not  his  course  and  trade  to  look  unto  Jesus. 
A man  may  come  into  a carpenter’s  shop,  and  take  up  his  tools,  and  do 
something  at  his  work,  but  this  makes  him  not  a carpenter,  because  it 
is  not  his  trade.  The  best  saints  sin,  yet  because  it  is  not  their  trade  and 
course,  they  are  said  not  to  sin,  “ Whosoever  is  born  of  God  sinneth  not,” 
1 John  5 : 18.  And  so  ungodly  men  may  look,  and  muse,  and  meditate 
and  think  of  Christ,  but  because  this  is  not  their  course  and  trade,  they 
make  it  not  their  work  to  look  to  Christ-,  they  are  therefore  said  not  to  look 
to  him. 

Why,  now  consider,  you  that  plead  that  you  are  Christians,  and  that 
you  mind  Christ  at  this  very  instant,  that  you  are  in  the  duty,  even  whilst 
I am  speaking  of  it,  and  yet  you  neither  do  it  to  purpose,  nor  willingly,  nor 
according  to  rule,  nor  as  if  it  is  your  trade ; it  is  not  with  you  as  it  was  with 
them  of  whom  Christ  spake,  Matth.  7 : 22,  23  : “Many  will  say  to  me  in 
that  day,  Lord,  Lord,  have  we  not  prophesied  in  thy  name,  and  in  thy 


CHAP.  III.] 


LOOKING  UNTO  JESUS. 


31 


name  have  cast  out  devils,  and  in  thy  name  done  many  wonderful  works  ?77 
They  will  plead  at  the  last  day  as  they  plead  now,  but,  for  all  that,  you  know 
the  answer,  “ I never  knew  you,  depart  from  me,  ye  that  work  iniquity/7 
■ Surely  Christ  will  say  to  you  one  day,  I know  you  not,  I was  a stranger  to 
you  upon  earth,  I could  not  have  an  eye  from  you,  but  when  your  lazy 
idle  spirits  pleased ; and  now  out  of  my  sight,  I will  never  own  you,  nor 
look  upon  you  more. 

2.  For  the  godly,  are  not  they  careless  of  this  duty?  0 their  excursions 
from  God  ! sad  dejections  of  spirit ! inordinate  affections  of  the  world  ! and 
in  the  mean  while,  0 the  neglect  of  this  gospel-ordinance  even  amongst 
saints  themselves  ! I know  not  whether  through  want  of  skill,  or  through 
want  of  will,  but  sure  I am  this  duty  lies  dormant,  neglected  of  most  of  the 
people  of  God : their  faults  I may  express  in  these  respects  : 

1.  In  not  sending  out  their  understandings,  in  not  pointing  their  minds 

towards  Jesus.  “ I write  unto  you  (said  the  apostle)  to  stir  up  your  pure 
minds,  by  way  of  remembrance.77  2 Peter  3:1.  It  is  in  the  original 
egeirein , to  awaken  your  pure  minds,  and  it  was  but  need.  See  how  Da- 
vid calls  upon  himself,  “ Awake  my  glory  !”  Psal.  57  : 8.  And  see  how 
Deborah  calls  upon  herself,  “ Awake,  awake,  Deborah,  awake,  awake,  utter 
a song/7  Judg.  5:12.  Awaking,  is  a word  that  imports  rousing,  as 
birds  that  provoke  their  young  ones  by  flight,  to  make  use  of  their  wings. 
Now,  how  few  are  there,  that  thus  call  upon  themselves?  It  was  the  pro- 
phet’s complaint,  no  man,  “ stirreth  up  himself  to  take  hold  of  thee,77  Isa. 
64  : 7.  0 what  a shame  is  this  ? Is  it  fit  that  our  understandings,  which 

God  hath  entrusted  us  withal,  should  be  no  more  improved  ? Is  it  fit,  that 
our  minds  (those  golden  cabinets,  which  God  hath  given  us  to  be  filled  with 
heavenly  treasure)  should  either  be  emptjr,  or  stuffed  with  vanity,  nothing, 
worse  than  nothing  ? 0 ! that  such  glorious  creatures  as  our  souls,  should 

attend  upon  every  creature,  which  should  be  in  attendance  upon  Christ,  and 
should  be  like  angels,  waiting  and  standing  in  the  presence  of  our  God ! 
0 that  such  glorious  things  as  our  immortal  spirits,  should  run  after  vanity, 
and  so  become  vain;  which  if  rightly  improved,  should  walk  with  angels, 
should  lodge  themselves  in  the  bosom  of  the  glorious  God  ! Do  we  not  see, 
how  Christ  is  sending  out  to  us  continually  ? The  thoughts  of  his  heart  are 
love,  eternal  love;  and  shall  not  we  send  out  our  thoughts  towards  him? 
Shall  not  we  let  our  minds  run  out  towards  him  ? 

2.  In  not  bending  of  their  minds  to  this  work.  It  may  be  the  mind  looks 

up,  but  it  is  so  feeble,  that,  like  an  arrow  shot  from  a bow  weakly  bent,  it 
reacheth  not  the  mark.  It  is  the  wise  man’s  counsel,  “ Whatsoever  thine 
hand  findeth  to  do,  do  it  with  thy  might.77  Eccl.  9 : 10.  0 that  God’s 

people  should  be  so  lazy,  dull,  sluggish,  slothful  in  this  spiritual  work!  as 
Jesus  said  to  the  multitudes  concerning  John,  “ What  went  ye  out  into  the 
wilderness  to  see?”  Matth.  11  : 7.  So  may  I ask  believers  in  their  looking 
uuto  Jesus,  What  went  ye  out  to  see  ? When  ye  crawl,  and  move,  as  if  you 
had  no  hearts,  nor  spirits  within  you.  Whom  go  ye  forth  to  see?  What, 
him  that  is  the  Lord  of  glory?  What,  him  that  is  “the  brightness  of  his 
Father’s  glory,  and  the  express  image  of  his  person  ?”  Heb  1 : 3.  What, 
are  such  heavy  aud  lazy  aspects  fit  to  take  in  such  a glory  as  this  is  ? You 
see  in  what  large  streams  your  thoughts  fly  forth  to  other  things,  and  are 
you  ouly  languishing,  weak  and  feeble  in  things  of  so  great  concernment? 
Oh  that  Chrietiaus  should  be  so  cold  in  spirituals,  and  hot  in  the  pursuit  of 
earthly  temporal  things  ! 

3.  lb  not  binding  of  their  minds  to  this  object,  in  not  staying  the  eye  on 
Jesus  Christ.  Some  may  give  a glance  at  Christ,  but  they  are  presently 
wheeled  off  again  : but  why  doth  not  the  eye  abide  there,  at  least  till  it 
come  to  some  profitable  issue;  is  not  Christ  worthy  on  whom  our  souls 


32 


LOOKING  UNTO  JESUS. 


[BOOK  I. 

should  dwell?  Certainly,  if  we  love  our  Jesus,  that  love  will  hold  us: 
Christ  then  will  he  in  our  thoughts  and  minds,  and  we  cannot  forget  him. 
As  the  loadstone  having  drawn  the  iron,  and  keeps  it  fast  to  itself,  so,  if 
love  draw  our  hearts,  it  holds  them  fast  to  the  object  loved.  Christ  himself 
acknowledgeth  such  an  operation  of  love  upon  himself,  u Turn  away  thine 
eyes,  for  they  have  overcome  me.  Thou  hast  ravished  my  heart,  my  sister, 
my  spouse,  with  one  of  thine  eyes.”  Sol.  Song  6:5.  4:9.  Christ  was  held 
in  the  galleries,  and  captivated  with  love  to  his  people,  so  that  his  eye  was 
ever  upon  them.  Nay,  he  could  not  get  his  eyes  off  them  : “ Can  a mother 
forget  her  child  ? No  more  can  I forget  you.”  Isa.  And  is  Christ  so 
tender  in  his  love  towards  us,  that  he  ever  minds  us,  and  shall  our  minds 
be  so  loose  to  him;  so  fluttering,  and  fleeting?  Shall  tjrere  be  no  more  care 
to  bind  ourselves  in  cords  of  love  to  him,  who  hath  bound  himself  in  such 
cords  of  love  to  us? 

4.  In  not  daily  exercising  this  blessed  duty ; it  may  be  now  and  then  they 
are  awakened,  and  they  get  up  into  heaven  to  s^e  their  Jesus,  but  it  is  not 
daily.  Oh  consider ! Is  this  now  and  then  going  to  heaven  within  the  veil, 
to  live  the  life  of  friends  ? Is  this  to  carry  ourselves  as  children  ? What,  to 
be  so  strange  at  home  ? But  now  and  then  ? Once  in  a month,  in  a year  ? 
There  to  be  seldom,  where  we  should  always  be?  Is  Jesus  Christ  such  a 
mean  thing,  that  a visit  now  and  then  should  serve  the  turn  ? The  Queen 
of  Sheba  hearing  Solomon’s  wisdom,  Oh,  said  she,  “ Happy  are  these  thy 
servants,  which  stand  continually  before  thee,  and  hear  thy  wisdom.” 
1 Kings  10  : 8.  If  she  was  so  taken  with  Solomon,  remember,  “ That  a 
greater  than  Solomon  is  here and  shall  we  deprive  ourselves  of  that 
blessedness,  which  we  might  enjoy,  by  standing  always  in  the  presence  of 
Christ,  to  hear  his  wisdom,  and  to  behold  his  glory  ? 

Oh  ! my  brethren,  let  us  take  shame  to  ourselves,  that  to  this  day  we  have 
been  so  careless  in  sending,  bending,  and  binding  our  minds  to  this  blessed 
object,  Jesus  Christ : yea,  let  us  blush,  that  we  have  not  made  it  our  daily 
business.  David  describes  the  blessed  man,  by  his  “delighting  in  the  law 
of  the  Lord,”  and  by  his  u meditating  on  that  law  day  aod  night.”  Psal.  1 : 2. 
How  then  is  he  to  be  reproved,  that  neither  meditates  on  the  law  of  the 
Lord,  nor  on  the  Lord,  the  law-maker,  day  and  night?  0,  alas!  we  keep 
not  a constant  course,  we  are  not  daily  in  the  exercise  of  viewing  Jesus. 
Nay,  I fear  we  look  upon  this  duty  of  looking  unto  Jesus,  as  a questionable 
thing;  it  seems  to  many  as  a duty  unknown,  unheard  of,  unthought  of,  it  is 
not  in  their  notice,  and  how  should  it  be  in  their  practice  ? But  I leave 
this  first  use. 

Sect.  IY. — Use  of  Exhortation. 

Use  2.  Is  inward  experimental  looking  unto  Jesus  a choice,  and  high 
gospel  ordinance  ? One  use  of  exhortation.  “I  beseech  you,  by  the  meek- 
ness and  gentleness  of  Christ.”  2 Cor.  10:1.  “I  beseech  you,  by  the 
mercies  of  God,”  Rom.  12  : 1.  “I  beseech  you,  brethren,  for  the  Lord  Je- 
sus Christ’s  sake,  and  for  the  love  of  the  Spirit,”  Rom.  15  : 30.  to  look  unto 
Jesus.  Or,  if  my  beseechings  will  not  prevail,  why,  yet  look  on  me  as  an 
ambassador  of  Christ,  consider  as  though  “ God  did  beseech  you  by  me,”  I 
beseech,  “ I pray  you  in  Christ’s  stead.”  2 Cor.  5 : 20.  It  is  a message  that 
I have  from  God  to  your  souls,  to  look  unto  Jesus;  and  therefore  “ Set  your 
hearts  unto  all  the  words  which  I testify  among  you  this  day,  for  it  is  not 
a vain  thing  for  you;  because  it  is  your  life.”  Deut.  32  : 46,47. 

O that  I should  need  thus  to  persuade  your  hearts  to  look  unto  Jesus  ! 
What,  is  not  your  JeSus  worthy  of  this  ? Why,  then,  are  your  thoughts  no 
more  upon  him?  Why  are  not  your  hearts  continually  with  him?  Why 


CHAP,  m.] 


LOOKING  UNTO  JESUS. 


33 


are  not  your  strongest  desires,  and  daily  delights  in,  and  after  the  Lord 
Jesus?  What  is  the  matter?  Will  not  God  give  you  leave  to  approach  this 
light?  Will  he  not  suffer  your  souls  to  taste  and  see?  Why  then  are  these 
words  in  the  text ! Why  then  doth  he  cry,  aud  double  his  cry,  Behold  me , 
behold  me?  Ah,  vile  hearts  ! how  delightfully  and  unweariedly  can  we  think 
of  vanity?  How  freely  and  how  frequently  can  we  think  of  our  pleasures, 
friends,  labors,  lusts?  Yea,  of  our  miseries,  wrongs,  sufferings,  fear?  And 
what,  is  not  Christ  in  all  our  thoughts?  It  was  said  of  the  Jews,  that  they 
used  to  cast  to  the  ground  the  book  of  Esther  before  they  read  it,  because 
the  name  of  God  is  not  in  it;  and  Augustine  cast  by  Cicero’s  writings, 
because  they  contained  not  the  name  of  Jesus.  Christians  ! thus  should 
you  humble  and  cast  down  your  sensual  hearts,  that  have  in  them  no  more 
of  Christ:  0 chide  them  for  their  wilful  or  weak  strangeness  to  Jesus  Christ ! 
0 turn  your  thoughts  from  off  all  earthly  vanities,  and  bend  your  souls  to 
study  Christ ; habituate  yourselves  to  such  contemplations,  as  in  the  next 
use  I shall  present;  and  let  not  those  thoughts  be  seldom  or  cursory,  but 
settle  upon  them,  dwell  there,  bathe  your  souls  in  those  delights,  drench 
your  affections  in  those  rivers  of  pleasures,  or  rather  in  the  sea  of  consolation. 
O tie  your  souls  in  heavenly  galleries,  have  your  eyes  continually  set  on 
Christ!  say  not,  “ You  are  unable  to  do  thus,  this  must  be  God’s  work  only, 
aud  therefore  all  our  exhortations  are  in  vain.”  A learned  divine  can  tell 
you,  (Baxter’s  Best,)  Though  God  be  the  chief  disposer  of  your  hearts,  yet 
next  under  him  you  have  the  greatest  command  of  them  yourselves : though, 
“ without  Christ  ye  can  do  nothing ;”  yet  under  him  you  may  do  much  : or 
else  it  will  be  undone,  and  you  undone,  through  your  neglect;  do  your  own 
parts,  and  you  have  no  cause  to  distrust  whether  Christ  will  do  his.  It  is 
not  usual  with  Christ  to  forsake  his  own  people  in  that  very  work  he  sets 
them  on.  Oh  but  we  can  do  nothing ! IIow  ! nothing  ! What  arc  you 
neither  spiritual  nor  rational  creatures  ? If  a carnal  minister  can  make  it 
his  work  to  study  about  Christ  through  all  his  lifetime,  and  all  because  it  is 
the  trade  he  lives  by,  and  knows  not  how  to  subsist  without  it;  why  then, 
methinks,  a spiritual  Christian  should  do  much  more.  If  a cook  can  labor 
and  sweat  about  your  meat,  because  it  is  the  trade  that  maintains  him, 
though  perhaps  he  taste  it  not  himself,  methinks,  you  for  whom  it  is  pre- 
- spared,  should  take  the  pains  to  taste  its  sweetness  and  feed  upon  it.  Chris- 
‘tians!  if  your  souls  were  sound  and  right,  they  would  perceive  incomparably 
more  delight  and  sweetness,  in  knowing,  thinking,  believing,  loving  and 
rejoicing  in  Jesus  Christ,  than  the  soundest  stomach  finds  in  his  food,  or 
the  strongest  senses  in  the  enjoyment  of  their  objects.  Now,  for  shame 
never  say,  you  cannot  reach  it;  “I  can  do  all  things  (sait’n  Paul)  through 
Christ  that  strengtheneth  me.”  Phil.  4 : 13.  Oh  it  is  our  sloth,  our  security, 
our  carnal  mind,  which  is  enmity  to  God  and  Christ,  that  keeps  us  off. 
Be  exhorted ! Oh  be  exhorted  in  the  fear  of  God. 

Sect.  Y.  — Motives  from  our  Wants , in  Case  of  Neglect. 

To  quicken  us  to  this  duty;  I shall  propound  some  moving  considerations  : 
ponder  and  weigh  them  with  an  impartial  judgement.  Who  knows,  but, 
through  the  assistance  of  Christ,  they  may  prove  effectual  with  your  hearts, 
and  make  you  to  resolve  upon  this  excellent  duty  of  looking  unto  Jesus. 

Consider,  1.  Our  wants  in  case  of  our  neglect.  2.  Our  riches,  in  case 
we  are  lively  in  this  duty. 

1.  For  our  wants.  If  Christ  be  not  in  view,  there  is  nothing  but  wants. 

Suppose  first  a Christless  soul,  a poor  creature,  without  any  beam  or  ray 
of  the  Sun  of  righteousness,  and  what  sad  condition  is  he  in  ? I may  say  of 
such  a one,  that  — 

3 


34 


LOOKING  UNTO  JESUS. 


[BOOK  I. 


1.  He  is  without  light.  There  is  no  oil  of  saving  knowledge,  no  star  of 
spiritual  light  arising  in  his  soul,  “Ye  were  once  darkness,”  Eph.  5:8. 
saith  the  apostle  to  his  Ephesians  : not  only  dark,  but  darkness  itself;  they 
were  wholly  dark,  universally  dark,  having  no  mixture  nor  glimpse  (whilst 
without  Christ)  of  spiritual  light  in  them.  Of  such  carnal  wretches,  saith 
our  Saviour,  “They  have  not  known  the  Father  nor  me,”  John  16:3. 
They  have  not  known  the  Father  in  his  word,  nor  me  in  mv  natures, 
offices,  sufferings,  exaltations,  communications.  Very  miserable  is  the 
carnal  man’s  ignorance  of  God  and  Christ;  he  hath  no  saving  knowledge 
of  Jesus. 

2.  Such  an  one  is  without  grace,  without  holiness.  Christ  is  our  wisdom 
and  sanctification,  as  well  as  righteousness  and  redemption,  1 Cor.  1 : 30 
Where  Christ  is  not,  there  is  no  spiritual  wisdom,  no  inclination  to  the 
ways  and  works  of  sanctification. 

3.  Such  an  one  is  without  contention  ; the  soul  in  this  case  finds 
nothing  but  emptiness  and  vanity  in  the  greatest  abundance.  Let  a man 
have  what  the  world  can  give;  yet,  if  he  have  not  Christ,  he  is  nothing 
worth.  Christ  is  the  marrow  and  fatness,  the  fulness  and  sweetness  of 
all  our  endowments  : separate  Christ  from  them,  and  they  are  bitter,  and 
do  not  please  us;  empty,  and  do  not  fill  us. 

4.  Such  an  one  is  without  any  spiritual  beauty;  “There  is  nothing  in 
him  but  sores  and  swellings,  and  wounds  and  putrefaction,”  Isa.  1 : 6. 
From  the  sole  of  his  foot,  to  the  crown  of  his  head,  there  is  nothing  in 
him,  but  loathsome  and  incurable  maladies.  Hence  the  greatest  sinner 
is  the  foulest  monster.  Bodily  beauty  without  Christ  is  but  as  green 
grass  upon  a rotten  grave.  Did  man  see  his  uncomeliness  and  deformity 
without  Jesus  Christ,  he  would  style  himself,  as  the  prophet  styled 
Pashur,  Magor-misabib,  Fear  round  about , every  way  a terror  to  himself, 
Jer.  20  : 3. 

5.  Such  an  one  is  without  peace.  There  is  no  true,  spiritual  heavenly 
peace,  no  joy  and  peace  in  the  Holy  Ghost,  without  Jesus  Christ.  Joram 
asking  Jehu,  “ Is  it  peace?”  was  answered,  “What  hast  thou  to  do  with 
peace,  so  long  as  the  whoredoms  of  thy  mother  Jezabel,  and  her  witch- 
crafts are  so  many?”  2 Kings  9 : 22.  A Christless  man  asking,  Is  it  peace, 
0 messenger  of  God  ? He  can  look  for  no  other  but  Jehu’s  answer,  What 
hast  thou  to  do,  0 carnal  man,  with  peace,  so  long  as  thy  lusts  are  so 
strong  within  thee,  and  thy  estrangements  from  the  Prince  of  peace  so 
great?  The  soul  that  is  without  Jesus  Christ,  is  an  enemy  to  the  God  of 
peace,  a stranger  to  the  covenant  of  peace,  uncapable  of  the  word  of 
peace,  an  alien  to  the  way  of  peace,  “ There  is  no  peace  to  the  wicked, 
saith  my  God,”  Isa.  57  : 21. 

6.  Such  au  one  is  without  acceptation  with  God  the  Father.  Christ 
only  is  God’s  beloved,  and  therefore,  as  Joseph’s  brethren  might  not  look 
him  in  the  face,  unless  they  brought  their  brother  Benjamin,  so  cannot 
we  look  God  in  the  face  with  any  confidence  or  acceptance,  unless  we 
bring  Christ  with  us  in  the  arms  of  our  faith.  Without  Christ  man  is 
stubble,  and  God  is  a consuming  fire  to  destroy  him;  man  is  a guilty 
malefactor,  and  God  is  a severe  judge  to  condemn  him;  the  whole  of  man 
without  Jesus  Christ  is  a very  abomination  in  God’s  presence. 

7.  Such  an  one  is  without  life  ; “ He  that  hath  not  the  Son,  hath  not 
life,”  saith  John,  1 John  5 : 12.  Christ  lives  not  in  that  soul;  it  is  a dead 
soul,  “dead  in  sins  and  trespasses,”  Eph.  2:1.  As  the  dead  see  nothing 
of  all  that  sweet  and  glorious  light  which  the  sun  casts  forth  upon  them, 
so  the  dead  in  sin  have  no  comfortable  apprehension  of  Christ,  though  he 
shine  in  the  gospel  more  gloriously  than  the  sun  at  noon.  And  as  “ the 
dead  know  not  anything,”  Eccl.  9 : 5.  so  the  dead  in  sin  know  nothing 


CHAP.  III.] 


LOOKING  UNTO  JESUS. 


35 


at  all  of  the  wisdom  of  Christ  guiding  them,  or  of  the  holiness  of  Christ 
sanctifying  them,  or  of  the  fulness  of  Christ  satisfying  them,  or  of  the 
death  of  Christ  mortifying  their  lusts,  or  of  the  resurrection  of  Christ 
quickening  their  souls,  or  of  the  dominion  of  Christ  reigning  in  their 
hearts.  0 what  a misery  is  this  ! 

All  this  you  may  say  is  true  to  a Christless  soul,  but  what  evil  to  him 
that  may  have  a title  to  Christ,  and  yet  minds  not  Christ,  makes  not  use  of 
Christ,  doth  not  look  unto  Jesus? 

Such  a case  I confess  may  be  Yea  as  many  duties  are  neglected  by 
some  godly,  so  this  main  duty  is  (I  may  tremble  to  think  it)  exceedingly 
neglected.  But  O ! the  sin  and  sadness  of  those  souls ! 0 ! the  wants 

attending  such  poor  creatures  ! consider  them  in  these  particulars : 

1.  They  have  not  that  wisdom,  knowledge,  discerning  of  Christ,  as 
otherwise  they  might  have ; by  looking  and  serious  observing  of  Christ, 
we  gain  more  and  more  knowledge  of  Christ,  but  if  we  will  not  look,  how 
should  we  understand  those  great  mysteries  of  grace  ? Nor  speak  I only 
of  speculative  knowledge,  but  more  especially  of  practical  and  experi- 
mental; without  looking  on  Christ  we  cannot  expect  that  virtue  should 
go  out  of  Christ;  there  is  but  a poor  character  or  cognizance  of  Christ  upou 
them  that  are  such  ; they  have  not  so  clear,  and  comfortable,  and  inward, 
aud  experimental  a knowledge  of  Jesus  Christ. 

2.  They  do  not  so  taste  the  goodness  of  Christ,  as  otherwise  they  might. 
Christ  is  no  other  unto  them,  whilst  neglected  by  them,  but  as  an  eclipsed 
star,  with  whose  light  they  are  not  at  all  affected ; Christ  is  not  sweet 
to  them  in  his  ordinances,  they  find  not  in  them  that  delight  and  refresh- 
ment, that  comfort  and  contentment,  which  they  usually  minister.  They 
cannot  say  of  Christ,  as  the  spouse  did,  Cant.  2:3.  “I  sat  down  under 
his  shadow  with  great  delight,  and  his  fruit  was  sweet  to  my  taste/’ 
They  are  in  the  case  of  Barzillai,  who  could  not  taste  what  he  did  eat,  or 
what  he  did  drink,  nor  could  hear  any  more  the  voice  of  singing-men,  or 
of  singing-women  : so  they  canuot  taste  the  things  of  Grod,  nor  hear  the 
spiritual  melody,  which  Christ  makes  to  the  souls  of  them  that  look  up 
to  him. 

3.  They  have  not  the  love  to  Christ  which  Christ’s  beholders  have;  they 
meditate  not  upon  Christ  as  lovers  on  their  love;  they  delight  not  them- 
selves in  Christ,  as  the  rich  man  in  his  treasure,  and  the  bride  in  the 
bridegroom  which  they  love  : their  thoughts  are  rather  on  the  world  than 
Christ;  their  palates  are  so  distempered,  that  they  have  no  pleasure  in  the 
choicest  wine;  they  cannot  say,  That  their  souls  long  after  him;  and  no 
wonder,  for  how  should  they  love  Christ,  who  turn  their  eyes  from  him, 
who  is  “ the  fairest  of  ten  thousands,”  to  other  objects?  Surely  they  have 
no  flaming,  burning  love  to  Christ,  that  will  give  every  base  thing  a kind 
of  pre-eminence  above  Christ. 

4.  They  have  not  the  sense  of  Chiist’s  love,  which  those  that  exercise 
this  duty  have.  Whilst  the  soul  neglects  Christ,  it  cannot  possibly  discern 
the  love  of  Christ;  it  perceives  not  Christ  applying  the  doctrines  of  his  love 
to  the  conscience  : Christ  appears  not  in  his  banqueting  house,  he  enables 
not  the  soul  to  pray  with  confidence,  he  makes  it  not  joyful  in  the  house  of 
prayer.  And  hence  it  is  that  such  souls  move  so  slowly  in  Grod’s  service; 
they  are  just  like  Pharaoh’s  chariots,  without  wheels.  0 they  perceive  not 
the  love  of  Christ,  either  in  the  clear  revelations  of  his  secrets,  or  in  the 
free  communication  of  his  graces,  or  in  the  sanctifying  and  sweetening  of 
their  trials,  or  in  sealing  up  the  pardon  of  their  sins  : 0 they  feel  not  those 
ravishing  comforts,  which  usually  Christ  speaks  to  the  heart,  when  he  speaks 
from  his  heart  in  love.  0 the  waut ! 0 the  misery  of  this  want ! 

5.  They  have  not  that  experience  of  the  power  of  Christ,  which  they 


36 


LOOKING  UNTO  JESUS. 


[BOOK  I. 

have  that  are  in  the  exercise  of  this  duty.  Would  you  know  wherein  lies 
the  power  of  Christ?  I answer,  In  casting  down  the  strongholds  of  sin,  in 
overthrowing  Satan,  in  humbling  men’s  hearts,  in  sanctifying  their  souls, 
in  purifying  their  consciences,  in  bringing  their  thoughts  to  the  obedience 
of  Christ,  in  making  them  able  to  endure  afflictions,  in  causing  them  to 
grow  and  increase  in  all  heavenly  graces ; and  this  power  we  partake  of, 
who  rightly  and  experimentally  look  up  to  Christ.  But  if  this  duty  be 
neglected,  there  is  no  such  thing  : hence  we  call  this,  The  duty  of  duties,  the 
chief  duty,  the  especial  duty;  and  for  all  other  duties,  means,  ordinances,  if 
Christ  be  not  in  them,  they  are  nothing  worth.  In  every  duty  this  is  the 
essential  part;  that  we  look  through  all,  unto  Jesus;  it  is  only  from  Christ 
that  virtue  and  efficacy  is  communicated  in  spiritual  ordinances.  There 
were  many  people  in  a throng  about  Christ,  but  the  infirm  woman  that 
touched  him,  it  was  she  alone,  that  felt  efficacy  come  from  him ; we  see 
many  attend  the  ordinances,  frequent  the  assemblies,  but  some  few  only 
find  the  inward  power  of  Christ  derived  unto  their  souls.  They  that  neglect, 
or  are  grossly  ignorant  of  this  great  mystery  of  looking  unto  Jesus,  are  no 
better  than  strangers  to  the  power  of  Christ. 

6.  They  have  not  that  sense  of  the  worth  and  excellency  of  Christ,  that 
are  unacquainted  with  this  duty;  they  are  not  so  ravished  with  his  beauty, 
they  are  not  so  taken  with  the  sweetness  and  pleasantness  of  the  face  of 
Christ;  he  is  not  the  fairest  of  ten  thousands  in  their  eyes;  and  hence  it  is 
that  they  do  not  pleasure,  long  after,  delight  or  joy  themselves  in  Christ. 
Indeed  these  affections  are  the  evidences  of  our  high  esteem ; they  that 
rejoice  not  in  Christ,  nor  have  any  longings  after  Christ,  they  put  a very 
unworthy  price  upon  Christ. 

7.  They  have  not  that  sense  either  of  their  own  wants,  or  of  the  world’s 
vanity,  who  are  not  in  the  practice  of  this  duty.  In  this  glass  we  see  that 
man  is  blind,  and  no  sun  but  Christ  can  enlighten  him ; that  man  is  naked, 
and  no  garment  but  Christ’s  can  clothe  him ; that  man  is  poor,  and  no 
treasure  but  Christ’s  can  enrich  him  ; that  man  is  indebted,  and  none  but 
Christ  can  make  satisfaction  for  him  ; that  man  is  empty,  and  none  but 
Christ  can  fill  him;  that  man  is  distressed,  perplexed,  tormented,  and 
none  but  Christ  can  quiet  him.  Why  all  this,  and  much  more  than  this 
appears  in  this  glass  of  Jesus.  The  soul  that  looks  here  cannot  but  com- 
prehend an  end  of  all  other  perfection  ; yea,  the  further  it  looks  on  the 
creature,  the  deeper  and  deeper  vanities  it  discerns.  But  alas  ! there  is  no 
observation,  no  sense,  no  feeling,  either  of  man’s  wants,  or  of  the  world’s 
vanity,  or  of  any  suitable  good  in  Christ  to  them  that  are  not  in  this  divine 
and  spiritual  contemplation. 

Thus  far  of  their  wants  that  neglect  this  duty  of  looking  unto  Jesus. 

Sect.  YI. — Motives  from  our  riches  in  case  ice  arc  lively  in  this  duty. 

2.  For  our  riches,  in  case  we  are  lively  in  this  duty ; 0 the  blessed  in- 
comes to  such  ! I may  reckon  up  here  those  very  particulars,  which  the 
others  wanted.  1.  That  Christ  gives  light,  unto  them.  As  the  receiving 
of  the  sun  gives  light  to  the  body,  so  the  receiving  of  the  Sun  of  righteous- 
ness gives  light,  a spiritual,  heavenly  and  comfortable  light  to  their  souls. 
2.  That  Christ  gives  grace  and  holiness  unto  them;  “of  his  fulness  have 
all  we  received  grace  for  grace,”  John  1:16.  As  the  print  upon  the  wax 
answers  to  the  seal,  or  as  the  characters  upon  the  son  answer  to  the  father ; 
so  there  are  certain  stamps  of  the  grace  of  Christ  upon  the  saints,  that  what 
good  they  do  it  springs  not  from  external  motives  only,  as  in  hypocrites, 
but  from  Christ  working  in  them  an  inward  principle  of  new  nature  : and 
upon  this  account  doth  John  tell  us,  “ The  law  was  giveu  by  Moses,  but 


CHAP.  III.] 


LOOKING  UNTO  JESUS. 


grace  and  truth  came  by  Jesus  Christ./’  John  1 : 17.  3.  That  Christ  gives 

contentment  or  satisfaction  unto  them.  As  the  pearl  satisfied  the  merchant 
in  the  parable  with  treasure,  so  Christ  satisfieth  the  soul  with  wisdom  in 
understanding,  with  the  sense  of  his  love  in  the  heart,  with  sure  and 
blessed  peace  in  the  conscience.  They  that  rightly  look  unto  Jesus,  may 
say,  as  Jacob  did,  “ I have  enough.”  4.  That  Christ  gives  glory  unto 
them;  “he  is  the  glory  of  Israel,”  Luke  2 : 32.  He  is  both  the  author 
and  matter  of  their  glory ; he  is  the  glory  of  their  justification,  as  the 
garment  is  the  glory  of  him  that  wears  it;  he  is  the  glory  of  their  redemp- 
tion, as  the  ransomer  is  the  glory  of  the  captive ; he  is  the  glory  of  their 
sanctification,  as  Jordan  cleansing  him  from  his  leprosy  was  the  glory  of 
Naaman  ; he  is  their  all  in  all  in  whom  they  glory,  and  “ to  whom  they 
give  all  honor,  and  glory,  and  power,  and  praise.”  5.  That  Christ  gives 
peace  unto  them  ; “ God  is  in  Christ  reconciling  the  world  unto  himself 
he  is  the  author,  and  the  world  is  the  object  of  this  reconciliation. 
“Christ  is  our  peace,”  and  “peace  is  preached  by  Jesus  Christ,”  Eph. 
2 : 14.  They  that  hear  Christ  in  the  word,  or  that  look  unto  Christ  by 
the  eye  of  faith,  they  have  this  peace,  Acts  10  : 36,  for  Christ  only  in  or- 
dinances is  the  revealer,  and  procurer,  and  the  worker  of  peace,  in  all  the 
children  of  peace.  6.  That  Christ  procures  acceptation  with  God  for  them  ; 
he  stands  betwixt  God  and  such  believers;  and  as  they  mind  him,  so  he 
is  ever  mindful  of  them,  pleading  their  cause,  answering  all  the  accusations 
of  Satan,  and  praying  to  his  Father  in  their  behalf.  7.  That  Christ  gives 
life  unto  them,  “ He  that  hath  the  Sou,  hath  life,”  1 John  5 : 12.  He  that 
hath  Christ  in  his  heart  as  a root  of  life  living  in  him,  or  as  a king  setting 
up  his  throne  within  him,  or  as  a bridegroom  betrothing  himself  in  loviug 
kindness  to  him,  “ he  hath  life,”  the  life  of  grace,  and  the  earnest  of  the 
life  of  glory.  8.  That  Christ  gives  wisdom  unto  them,  “ Christ  hath  iu 
him  all  the  treasures  of  wisdom,”  and  therefore  he  that  looks  most  to 
Christ,  is  the  wisest  man  in  the  world;  he  that  hath  the  sun,  hath  more 
light  than  he  that  hath  all  other  lights  in  the  world,  and  wants  the  sun. 
9.  That  Christ  gives  a taste  of  his  goodness  unto  them.  They  cannot  look 
unto  him,  but  he  makes  them  joyful  with  the  feeling  of  himself  and  spirit; 
and  hence  it  is  that  many  times  they  break  out  into  “ psalms,  aud  hymns, 
and  spiritual  songs,  and  making  melody  in  your  hearts  unto  the  Lord,” 
Eph.  5 : 19.  0 there  is  a goodness  of  illumination,  regeneration,  sanctifi- 

cation, consolation,  contentation,  pacification,  and  spiritual  freedom  flowing 
from  Christ  to  the  souls  of  his  saints,  which  to  carnal  men  is  a sealed  well, 
whose  waters  their  palates  never  tasted.  10.  That  Christ  gives  a sincere 
and  inward  love  of  himself  unto  their  hearts.  No  sooner  is  their  eye. of 
faith  looking  unto  Jesus,  but  presently  their  heart  is  all  on  fire.  Such  a 
a'suitableness  is  betwixt  Christ  and  their  souls,  as  is  betwixt  the  hearts  of 
lovers;  their  love  to  Christ  is  like  the  love  of  Jonathau  to  David,  a won- 
derful love,  aud  “passing  the  love  of  women,”  2 Sam.  1 : 26.  They  love 
him  as  the  bridegroom  to  whom  their  souls  are  married,  as  the  choicest 
pearl  by  whom  they  are  enriched,  as  the  sun  of  consolation,  by  whose 
beams  their  souls  are  comforted,  as  the  fountain  by  whom  their  hearts  are 
refreshed,  and  their  desires  every  way  satisfied.  11.  That  Christ  gives  the 
sense  of  his  own  love  to  them ; they  cannot  look  on  Christ,  but  they  see 
him  loving,  and  embracing  their  humble  souls;  they  see  him  binding  up 
their  broken  hearts;  they  behold  him  gathering  to  himself,  aud  bearing  in 
the  bosom  of  his  love,  aud  comforting  with  the  promises  of  his  word  their 
wounded  spirits:  they  behold  him,  like  Jacob,  serving  in  the  heat  and  iu 
the  cold  for  Rachel,  serving  in  manifold  afflictions  from  his  cradle  to  his 
cross,  to  make  a spouse  unto  himself.  12.  That  Christ  gives  the  experience 
of  his  power  to  them.  They  that  look  on  Christ,  do  feel  the  power  of 


38 


LOOKING  UNTO  JESUS. 


[BOOK  I. 


Christ  inwardly  in  their  souls,  dissolving  the  works  of  Satan,  casting  down 
his  kingdom,  and  mighty  holds  within  them,  healing  all  their  spiritual 
maladies,  sustaining  them  in  all  afflictions,  filling  their  souls  with  all  spiri- 
tual and  heavenly  might,  making  them  strong  in  knowledge,  and  strong  in 
faith,  and  strong  in  love,  and  strong  in  motion,  and  coming  to  Christ,  as  a 
river  of  much  waters  is  strong  in  coming  home  to  the  ocean.  13.  That 
Christ  gives  the  sense  of  his  own  worth  and  excellency  unto  them  ; they  see 
now  in  Christ  is  wisdom  surpassing  the  brightness  of  the  sun,  even  all  the 
treasures  of  wisdom  ; in  Christ  is  power  excelling  the  strength  of  rocks,  he 
is  not  only  strong,  but  strength  itself ; in  Christ  is  honor  transcending  all 
the  kings  of  the  earth,  for  he  is  King  of  kings,  and  Lord  of  lords;  in 
Christ  is  beauty  excelling  the  rose  of  Sharon,  and  lily  of  the  valleys ; he  is 
fairer  than  all  the  flowers  of  the  field,  than  all  the  precious  stones  of  the 
earth,  than  all  the  lights  in  the  firmament,  than  all  the  saints  and  angels  in 
the  highest  heavens.  14.  That  Christ  gives  the  sense  of  their  wants,  and 
of  the  world’s  vanity,  and  of  his  suitable  goodness  unto  them.  In  looking 
unto  Jesus,  they  see  themselves  in  themselves  miserable,  and  all  other  things 
miserable  comforters;  they  have  learned  the  meaning  of  that  psalm,  “ Put 
not  your  trust  in  princes,  nor  in  the  son  of  man,  in  whom  there  is  no  help. 
His  breath  goeth  forth,  he  returneth  to  his  earth ; in  that  very  day  his 
thoughts  perfkh.  Happy  is  he  that  hath  the  God  of  Jacob  for  his  help, 
whose  hope  is  in  the  Lord  his  God,”  Psalm  146:3,  4,  5.  15.  That 
Christ  gives  all  things,  every  thing  unto  them.  “All  things  are  yours, 
(saith  the  apostle,)  whether  Paul,  or  Apollos,  or  Cephas,  or  the  world,  or 
life,  or  death,  or  things  present,  or  things  to  come,  all  are  yours ; and  ye 
are  Christ’s,  and  Christ  is  God’s,”  1 Cor.  3 : 22,  23.  All  things  are 
yours ; first,  all  the  ministers  of  Christ  from  the  highest  to  the  lowest, 
“ whether  Paul,  or  Apollos,  or  Cephas;”  they  are  your  servauts;  they  are 
men  that  watch  over  you  for  your  salvation.  Secondly,  “ the  world  is 
yours.”  Iudeed  the  world  stands  but  for  your  sakes,  if  your  number  were 
but  once  completed,  quickly  would  the  world  be  set  on  fire.  You  will  say, 
Ay!  but  how  is  the  world  ours?  We  find  not  this,  for  who  hath  the  world 
at  will?  Why,  though  you  have  not,  yet  the  misery  you  find  in  the  world, 
the  want  of  wealth,  as  well  as  the  enjoying  of  it  is  yours,  (i.  e .)  it  tends  to 
your  advantage.  Thirdly,  “life  is  yours.”  It  is  a fitting,  a preparing,  a 
squaring  of  you  for  a better  life,  even  for  eternity.  Fourthly,  “ death  is 
yours;”  for  you  shall  die  just  then  when  it  is  best  for  you ; death  shall 
serve  but  as  a servant  to  your  advantage.  Fifthly,  “things  present,  and 
things  to  come  are  yours;  godliness  is  profitable  unto  all  things,  having  the 
promise  of  this  life,  and  of  that  which  is  to  come.”  1 Tim.  4 : 8.  Sixthly, 
1 will  add,  the  Lord  himself  is  yours.  Take  God,  and  look  on  him  in  his 
greatness,  in  his  mighty  power,  even  this  great  God  the  Lord  of  heaven  and 
earth  is  yours;  he  is  yours,  and  all  that  he  hath  is  yours,  and  all  that  he 
doeth  is  yours,  and  ail  that  he  can  do  is  yours,  “ 1 will  be  thine,”  (said 
God  to  Abraham)  “ I am  thy  shield  and  thy  exceeding  great  reward,” 
Gen.  15:1.  Here  is  a catalogue,  an  inventory  of  a Christian’s  riches; 
have  Christ,  and  have  all.  When  a heathen  was  but  asked,  Where  all  his 
treasure  was,  he  answered,  Where  Cyrus  my  friend  is.  And  if  any  ask 
you,  Where  all  your  treasure  is,  you  may  answer,  Where  Christ  my  friend 
is.  In  this  respect  you  may  truly  say,  There  is  no  end  of  your  riches,  they 
are  called  “the  unsearchable  riches  of  Christ,”  Ephes.  3:8.  Paul  could 
find  no  bottom  of  these  riches;  0 who  would  not  look  unto  Jesus?  If 
Christ  be  yours  (besides  those  particulars  enumerated  in  this  text,  1 Cor. 
3 : 22,  23).  God  is  yours,  the  Father  is  yours,  the  Son  is  yours,  the 
Spirit  is  yours,  all  the  promises  are  yours;  for  in  Christ  they  are  all  made, 
and  for  him  they  shall  be  performed.  Come,  let  the  proud  man  boast  in 


LOOKING  UNTO  JESUS. 


39 


CHAP,  in.] 

his  honor,  and  the  mighty  man  in  his  valor,  and  the  rich  man  in  his  wealth, 
but  let  the  Christian  pronounce  himself  happy,  only  happy,  truly  happy, 
fully  happy  in  beholding  Christ,  enjoying  Christ,  having  Christ,  in  looking 
unto  Jesus. 

You  have  the  motives  of  your  wants,  in  case  of  neglect;  and  of  our  riches 

in  case  we  are  active,  frequent,  serious,  and  lively  in  this  duty.  But 

for  our  further  encouragement  to  fall  upon  it,  I shall  add  a few  motives 

more. 

Sect.  YII.  — More  motives  to  encourage  us  in  this  work. 

1.  Consider  your  looking  on  Jesus  will  maintain  your  communion 
with  Jesus:  and  is  not  this  worth  the  while?  Why,  Christians  ! what  is  this 
communion  with  Christ,  but  very  heaven  aforehand  ? Hereby  we  enjoy  his 
person,  and  all  sweet  relations  to  his  person,  his  death,  and  all  the  saving 
fruits,  privileges,  and  influences  of  his  death  : hereby  we  are  “ brought 
into  Christ’s  banqueting  house,  held  in  his  galleries,  his  banner  over  us 
being  love,”  Sol.  Song  2 : 4.  Hereby  we  are  carried  up  into  the  mount 
with  Christ,  that  we  may  see  him  (as  it  were)  transfigured,  and  may  say 
with  Peter,  “ Master,  it  is  good  for  us  to  be  here ; and  let  us  here  build 
tabernacles.”  Oh  it  is  a happy  thing  to  have  Christ  dwelling  in  our 
hearts,  and  to  lodge  in  Christ’s  bosom  ! Oh  it  is  a happy  thing  to  main- 
tain a reciprocal  communication  of  affairs  betwixt  Christ  and  our  souls! 
as  thus:  He  bare  our  sins,  take  we  his  healing?  He  endured  wounds  for 
us,  drink  we  the  spiritual  balsam  that  sprang  out  of  his  wounds?  He  took 
upon  him  our  unrighteousness,  do  we  clothe  ourselves  with  his  righteous- 
ness ? He  endured  paius  for  us,  come  we  to  him,  and  take  his  rest  to  our 
souls  ? He  embraced  our  curse  and  condemnation,  do  we  embrace  his 
blessing,  justification,  and  salvation  ? To  this  end  do  we  look  on  Jesus? 
If  he  hide  his  face  by  desertions,  rest  not  till  we  find  him;  if  we  find  him, 
hold  him  fast,  let  him  not  go,  drive  him  not  out  of  your  heart  by  your  cor- 
ruptions. Thus,  if  we  would  prize  the  presence  of  Christ,  how  comfortably 
should  we  maintain  aud  increase  our  communion  with  Christ. 

2.  Consider  that  your  daily  necessities  call  for  a frequent  looking  up 

unto  Jesus.  You  have  need  of  Christ,  you  have  need  that  he  pray  in  you, 
and  need  that  he  pray  for  you  to  your  heavenly  Father;  you  have  need  that 
he  work  in  you,  and  need  that  he  work  for  you  his  own  blessed  will ; you 
have  need  that  he  present  you  aud  yours  blameless  before  his  Father’s 
presence  in  life  and  death,  and  at  the  day  of  judgment:  there’s  not  a mo- 
ment in  your  life  wherein  you  stand  not  in  continual  need  of  Jesus  Christ; 
aud  can  a hungry  man  forget  his  bread?  Can  the  hart  that  pants  for 
thirst  forget  the  river?  Can  a man  in  bonds  forget  freedom  ! Can  a child 
in  distress  forget  a father  in  honor  and  wealth  ? 0 then,  let  your  necessi- 

ties drive  you  to  Christ,  and  remind  you  of  Christ ! is  not  he  the  fountain 
that  supplies  all  wants?  Christians  ! consult  your  own  experiences;  when 
you  look  up  to  Jesus,  and  lean  on  Jesus,  are  you  not  best  at  rest?  0 then, 
why  do  you  not  always  re>t  and  lean  upon  him  ? Sometimes  you  say,  His 
bread  is  sweet,  aud  his  cup  is  pleasant,  how  amiable  is  his  presence ! At 
such  a time  you  have  never  done  wondering  at  him.  0 the  sweet  impres- 
sions that  are  even  theu  on  your  spirits ! why  do  you  not  then  always  look 
unto  him.  Or,  at  least,  why  are  you  not  frequent  in  his  disciples’  posture, 
“ who  looked  steadfastly  towards  heaven  as  he  (Christ)  went  up?”  Acts  1 : 
10.  How  richly  might  your  idle  hours  and  spare  time  be  laid  out  here  to 
the  supply  of  all  necessities,  bodily  or  spiritual  ? 

3.  Consider  that  an  eye,  an  heart  on  Christ  is  one  of  your  most  unques- 
tionable evidences  of  sincerity.  Where  your  treasure  is,  thei'e  will  youi 


40 


LOOKING  UNTO  JESUS. 


[BOOK  L 

heart  he.  aho , Matth.  6 : 21.  If  Christ  be  your  treasure,  your  hearts  will 
be  on  Christ;  and  surely  an  heart  set  upon  God  in  Christ  is  a true  evidence 
of  saving  grace.  External  actions  are  easiest  discovered,  but  those  of  the 
heart  are  surest  evidences.  When  thy  learning  will  be  no  good  proof  of 
thy  grace,  when  the  arguments  from  thy  tongue  and  hand  may  be  confuted, 
yet  then  will  this  argument  from  the  bent  of  thy  heart  prove  thee  sincere. 
Take  a poor  Christian  that  hath  a weak  judgment,  a failing  memory,  a 
stammering  tongue  ; yet  if  his  heart  be  set  on  Christ,  I had  rather  die  in 
this  man’s  condition,  and  have  my  soul  in  his  soul’s  case,  than  in  the  case 
of  him,  without  such  an  heart,  though  he  had  the  most  eminent  gifts,  and 
parts  and  abilities  of  any  in  the  world.  Christians ! as  you  would  have  a 
sure  testimony  of  the  love  of  God,  and  a sure  proof  of  your  title  to  glory, 
labor  to  get  your  hearts  on  Christ,  0 look  on  Jesus,  you  may  be  sure 
Christ  will  acknowledge  that  you  really  love  him,  when  he  sees  your 
hearts  are  set  upon  him. 

4.  Consider,  that  your  looking  on  Jesus  will  strengtheu  patience  under 
the  cross  of  Christ.  This  is  the  very  particular  motive  of  the  text,  “ Let 
us  ruu  with  patience  the  race  that  is  set  before  us,  looking  unto  Jesus, 
the  author  and  finisher  of  our  faith;  who  for  the  joy  that  was  set  before 
him,  endured  the  cross,  despising  the  shame,  and  is  set  down  at  the  right 
hand  of  the  throne  of  God.  For  consider  him  that  endured  such  contra- 
diction of  sinners  against  himself,  lest  ye  be  wearied  and  faint  in  your 
minds,”  Heb.  12  : 1,  2,  3.  It  is  storied  of  a martyr,  that,  having  offered  him 
a cup  of  spirits  to  sustain  him,  when  he  seemed  to  faint  under  his  greatest 
trial,  he  returned  this  answer,  “ My  Lord  and  Master  had  gall  and  vine- 
gar given  him  to  drink  ;”  as  if  he  had  been  astonished  to  see  himself  fare 
better  than  Jesus  Christ.  How  may  it  strengthen  your  patience  in  suffer- 
ings, to  think  of  Christ’s  patience?  What,  are  you  served  ill?  Ay,  but 
Jesus  Christ  was  not  served  so  well.  Can  you  suffer  so  much  as  he  hath 
done?  “I  tell  you  nay.”  O then  do  you  stay  your  murmurings  and  re- 
pinings,  bear  with  patience  the  little  you  endure;  and,  to  this  end,  “Con- 
sider him  that  hath  endured  the  contradiction  of  sinners.” 

5.  Consider  that  a thorough  sight  of  Christ  will  increase  your  outward 
joy  in  Christ.  “ Your  father  Abraham  rejoiced  to  see  my  day,  and  he  saw 
it,  and  was  glad,”  John  8 : 5G.  A right  sight  of  Christ  will  make  a right- 
sighted  Christian  glad  at  heart.  I wonder  not  that  you  walk  uncomfort- 
ably, if  you  never  tried  this  art  of  Christ-contemplation ; can  you  have  com- 
fort from  Christ,  aud  never  think  of  Christ?  Doth  any  thing  in  the  world 
gladden  you,  when  you  do  not  remember  it?  If  you  were  possessed  of  all 
the  treasure  in  the  earth,  if  you  had  title  to  the  highest  dignities,  and 
never  thought  of  them,  sure  they  would  never  rejoice  you.  Come,  look  up 
unto  Jesus;  fix  your  eyes,  thoughts,  and  hearts  on  that  blessed  object,  and 
then  you  may  expect  David’s  experience,  “ My  mouth  shall  praise  thee 
with  joyful  lips,  when  I remember  thee  upon  my  bed,  and  meditate  ou 
thee  in  the  night-watches,”  Psalm  63  : 5,  6.  A frequent  access  to  Christ, 
in  a way  of  meditation,  caDnot  but  warm  the  soul  in  spiritual  comforts. 
When  the  sun  in  the  spring  draws  near  our  part  of  the  earth,  how  do  all 
things  congratulate  its  approach  ! The  earth  looks  green,  the  trees  shoot 
forth,  the  plants  revive,  the  birds  sing  sweetly,  the  face  of  all  things  smiles 
upon  us,  and  all  the  creatures  below  rejoice.  Christians  ! if  you  would  but 
draw  near,  and  look  on  this  Sun  of  righteousness,  Jesus  Christ,  what  a 
spring  of  joy  would  it  be  within  you?  How  would  your  graces  be  fresh  and 
green  ? How  would  you  forget  your  winter-sorrows?  How  early  would  you 
rise  (as  those  birds  in  the  spring)  to  sing  the  praise  of  our  great  Creator, 
and  dear  Kedeemer. 

6 Consider  that  your  eye  on  Jesus  will  preserve  the  vigor  of  all  your 


CHAP.  III.] 


LOOKING  UNTO  JESUS. 


41 


graces.  As  the  body  is  apt  to  be  changed  into  the  temper  of  the  air  it 
breathes  in,  and  the  food  it  lives  on ; so  will  your  spirits  receive  an  altera- 
tion, according  to  the  objects  which  they  are  exercised  about.  You  that 
complain  of  deafuess  and  dulness,  that  you  cannot  love  Christ,  nor  rejoice 
in  his  loves,  that  you  have  no  life  in  prayer,  nor  any  other  duty,  and  yet 
you  never  tried  this  quickening  course,  or  at  least  you  were  careless  and 
uuconstant  in  it;  what,  are  not  you  the  cause  of  your  own  complaints?  Say, 

“ Is  not  your  life  hid  with  Christ  in  God  ?”  0 ! whither  must  you  go  but 

to  Christ  for  it?  If  you  would  have  light  and  heat,  why  then  are  you  not 
more  in  the  sunshine?  If  you  would  have  more  of  that  grace  which  flows 
from  Christ,  why  are  you  no  more  with  Christ  for  it?  For  want  of  this 
recourse  to  Jesus  Christ  your  souls  are  as  candles  that  are  not  lighted, 
and  your  duties  are  as  sacrifices  which  have  no  fire ; fetch  one  coal  daily 
from  this  altar,  aud  see  if  your  offerings  will  not  burn ; keep  close  to  this 
reviving  fire,  and  see  if  your  affections  will  not  warm.  Surely,  if  there 
be  any  comfort  of  hope,  if  any  flames  of  love,  if  any  life  of  faith,  if  any 
vigor  of  dispositions,  if  any  motions  towards  God,  if  any  meltings  of  a 
softened  heart,  they  flow  from  hence.  Men  are  apt  to  bewail  their  want  of 
desire  and  hope,  and  joy,  and  faith,  and  love  to  Jesus  Christ,  whilst  this 
very  dury  would  nourish  all  these. 

7.  Consider,  it  is  but  equal  that  your  hearts  should  be  on  Christ,  when 
the  heart  of  Christ  is  so  much  on  you.  Christ  is  our  friend,  and  in  that  re- 
spect he  loves  us,  aud  bears  us  in  his  heart;  and  shall  not  he  be  in  ours? 
Surely  this  is  ill  requital ; this  is  a great  contradiction  to  the  law  of  friend- 
ship ; but  Christ  is  our  Lord  as  well  as  friend ; and  if  the  Lord  of  glory  can 
stoop  so  low  as  to  set  his  heart  on  sinful  dust,  one  would  think  we  should 
easily  be  persuaded  to  set  our  hearts  on  Jesus  Christ.  Christians ! do  you 
not  perceive  that  the  heart  of  Christ  is  set  upon  you  ? and  that  he  is  still 
minding  you  with  tender  love,  even  when  you  forget  both  yourselves  and 
him  ? Do  you  not  find  him  following  you  with  daily  mercies,  moving  on 
your  souls;  providing  for  your  bodies,  aud  preserving  both?  Doth  he  not 
bear  you  continually  in  the  arms  of  love,  and  promise  that  “ all  shall  work 
together  for  your  good  ?”  Doth  he  not  give  his  angels  charge  over  you, 
and  suit  all  his  dealings  to  your  greatest  advantage  ? And  can  you  find 
in  your  hearts  to  cast  him  by  ? Can  you  forget  your  Lord,  who  forgets  not 
you?  Fie  upon  this  unkind  ingratitude?  when  the  Lord  speaks  of  his 
thoughts  and  respects  to  us,  he  gives  this  language,  “ Can  a woman  forget 
her  sucking  child,  that  she  should  not  have  compassion  on  the  son  of  her 
womb?  Yea,  they  may  forget,  yet  will  not  I forget  thee.  Behold  I have 
graven  thee  upon  the  palms  of  my  hands,  thy  walls  are  continually  before 
we/'  Isa.  49  : 15,  16.  But  when  he  speaks  of  our  thoughts  to  him,  the 
case  is  otherwise;  “Can  a maid  forget  her  ornaments,  or  a bride  her  attire? 
Yet  my  people  have  forsaken  me  days  without  n umber, ” Jer.  2 : 82.  q.  d. 
You  would  not  forget  the  clothes  on  your1  backs,  you  would  not  forget  your 
braveries,  your  ornaments,  your  attires,  and  are  these  more  worth  than 
Christ?  Yet  you  can  forget  me  day  after  day. 

8.  Consider  it  is  a command  of  Christ,  that  we  should  look  to  Jesus. 
“ Behold  me,  behold  me,  lo  1,  lo  I.”  A command  not  only  backed  with 
authority,  but  accompanied  with  special  ordinances  appointed  to  this  end  : 
what  is  baptism  ? Aud  what  is  the  Lord’s  supper,  but  the  representation  of 
Jesus  Christ?  Is  it  not  Christ’s  command  in  his  last  supper,  “This  do  in 
remembrauce  of  me  ?”  And,  “ This  do  ye  as  oft  as  ye  drink  it,  in  remem- 
brance of  rue,”  1 Cor.  11:24,  25.  In  this  ordinance  we  have  Christ 
crucified  before  our  eyes,  and  can  we  forget  him  ? Or  can  we  hold  our  eyes 
off  him  ? Can  we  see  the  bread  broken,  and  the  wine  distinctly  severed 
from  the  bread,  and  not  call  to  mind  (according  to  the  Scripture)  Christ’s 


42 


LOOKING  UNTO  JESUS. 


[BOOK  ] 


agony  in  the  garden,  and  on  the  cross  ? Can  we  take  and  eat  the  bread 
and  take  and  drink  the  cup,  and  not  apprehend  Christ  stooping  down  from 
heaven  to  feed  our  souls  ? At  such  a time,  if  we  forget  the  Lord  Jesus 
Christ,  it  will  argue  our  disaffection,  our  ingratitude,  our  disobedience  every 
way. 

9.  Consider  it  is  both  work  and  wages  to  look  unto  Jesus.  Hence  David 
professed,  “It  is  good  for  me  to  draw  near  to  God,”  Psal.  73:  28.  And 
“ my  meditation  of  him  shall  be  sweet,”  Psal.  101  : 34.  The  word  imports 
a sweetness  with  mixture,  like  compound  spices,  or  many  flowers.  Every 
thought  of  Jesus  is  sweet  and  pleasant,  nay,  it  is  better  than  wine,  “ we  will 
remember  thy  love  more  than  wine.”  Sol.  Song  1 :4.  There  is  more  content 
in  contemplating  on  Christ,  more  refreshing  to  the  spirit,  than  wine  gives  to 
the  body,  “ How  precious  also  are  thy  thoughts  unto  me,  0 God  !”  Ps.  139  : 17. 
Look,  in  what  kind  soever  you  account  a thing  precious,  so  precious  are  the 
thoughts  of  God  and  Christ  to  a man,  whose  heart  is  in  right  frame.  Such 
a one  loves  every  glance  of  Christ,  and  the  more  it  sees,  the  more  it  loves. 
It  is  said  of  one  Eudoxius,  that  he  wished  he  might  be  admitted  to  come 
near  the  body  of  the  sun,  to  have  full  view  of  it,  though  it  devoured  him; 
he  was  something  rash  in  his  wish,  but  there  is  something  proportionable  in 
a godly  spirit,  he  so  loves  Christ,  that  he  could  be  content  to  be  swallowed 
up  in  the  beholding  of  him.  Certainly  there  is  a blessing  in  his  work  : 
when  we  are  bid  to  look  unto  Jesus,  it  is  but  to  receive  from  Jesus.  Is  it 
any  thing  else  but  to  call  and  invite  us  to  look  on  the  most  pleasing  and 
delightful  object;  that  in  beholding  of  it,  it  may  convey  itself  unto  us,  and 
we  be  delighted  and  filled  with  it?  It  is  all  one  if  he  should  bid  us  sit  down 
by  a well  of  life,  and  drink  ; or  if  he  should  bid  us  be  as  the  angels  are, 
who  are  blessed  in  the  beholding  of  this  Jesus.  Why  come  then ; if  this 
be  a blessed  work,  why  will  we  uubless  ourselves?  If  the  work  will  exalt 
us,  why  will  we  debase  ourselves  in  not  closing  with  it?  If  we  might  live 
above  in  heaven,  why  will  we  live  below  ? Certainly  when  thoughts  of  Christ 
are  moving  in  us,  Christ  himself  is  not  far  off,  he  will  come,  and  enter  too  : 
and  how  sweet  is  it  for  Christ  to  come  and  take  up  his  habitation  in  our  souls ! 

10.  Consider  how  the  angels  exceedingly  desire  to  look  on  Jesus.  They 
stoop  down  and  pry  into  the  nature,  offices,  and  graces  of  Jesus  Christ  “ which 
things  (saith  the  apostle)  the  angels  desire  to  look  into,”  1 Pet.  1 : 12. 
He  alludes  to  the  manner  of  the  cherubim  looking  down  into  the  mercy- 
seat.  This  is  the  study,  yea,  this  is  the  delight  and  recreation  of  the  elect 
angels  to  look  on  Jesus,  and  to  look  on  the  several  scopes  of  our  salvation 
by  Jesus  Christ,  to  behold  the  whole  frame  and  fabric  of  it,  to  observe  all 
the  parts  of  it  from  the  begining  to  the  end,  to  consider  all  the  glorious  attri- 
butes of  God ; his  wisdom,  power,  justice,  mercy,  all  shining  and  glittering 
in  it  like  bright  stars  in  the  firmament ; this,  I say,  is  their  work,  yea,  this 
is  their  festivity  and  pastime.  And  shall  not  we  imitate  the  angels  ? shall 
not  we  think  it  our  honour  to  be  admitted  to  the  same  privilege  with  the 
angels  ? 

11.  Consider  that  looking  unto  Jesus  is  the  wrnrk  of  heaven ; “ it  is  begun 
in  this  life,  (saith  Bernard,)  but  it  is  perfected  in  that  life  to  come;”  not 
only  angels,  but  the  saints  in  glory  do  ever  behold  the  face  of  God  and 
Christ:  if  then  we  like  not  this  work,  how  will  we  live  in  heaven?  The 
dislike  of  this  duty  is  a bar  against  our  entrance;  for  the  life  of  blessedness 
is  a life  of  vision ; surely  if  we  take  no  delight  in  this,  heaven  is  no  place 
for  us. 

12.  Consider  that  nothing  else  is  in  comparison  worth  the  minding, 

or  looking  after.  If  Christ  have  not  your  hearts,  who,  or  what  should 
have  them  ? 0 ! that  any  Christian  should  rather  delight  to  have  his 

heart  among  thorns  and  briers,  than  in  the  bosom  of  his  dearest  Jesus! 


CHAP  III.] 


LOOKING  UNTO  JESUS. 


43 


why  should  you  follow  after  drops,  and  neglect  the  fountain  ? Why 
should  you  fly  after  shadows,  and  neglect  him  who  is  the  true  substance  ? 
If  the  mind  have  its  current  from  Christ  toward  other  things,  these  things 
are  not  only  of  less  concernment,  but  destructive;  “They  are  gone  far 
from  me,  and  have  walked  after  vanity,  and  are  become  vain,”  Jer.  2 : 5. 
How  unworthy  the  world  is  of  the  look  of  Christians,  especially  when  it 
stands  in  competition  with  Jesus,  we  have  discussed  before. 

Many  other  motives  might  be  given,  but  let  these  suffice.  I have  done 
with  the  exhortation  ; in  the  next  place  I shall  lay  open  to  you  the 
particular  way  of  this  duty,  which  all  this  while  I have  been  per- 
suading to. 

Sect.  VIII. — Use  of  Direction. 

Use  3.  Is  inward  experimental  looking  unto  Jesus  a choice  or  high 
gospel  ordinance?  why  then,  some  directions  how  we  are  to  perform 
this  duty.  Practice  is  the  end  of  all  sound  doctrine,  and  duty  is  the 
end  of  all  right  faith : now,  that  you  may  do  what  you  have  heard 
in  some  good  measure,  I shall  prescribe  the  directions  in  the  next  part 
prescribed. 

But  first  in  the  work,  observe  those  two  parts  of  the  text,  the  act,  and 
object;  the  act  is  looking  unto;  and  the  object  is  Jesus. 

1.  By  looking  unto,  we  mean  (as  you  have  heard)  an  inward  experi- 
mental knowing,  desiring,  hoping,  believing,  loving,  calling  on  Jesus,  and 
conforming  to  Jesus.  It  is  not  a bare  swimming  knowledge  of  Christ;  it 
is  not  a bare  thinking  of  Christ.  As  Christ  hath  various  excellences  in 
himself,  so  hath  he  formed  the  soul  with  a power  of  divers  ways  appre- 
hending, that  so  we  might  be  capable  of  enjoying  those  divers  excellencies 
that  are  in  Christ;  even  as  the  creatures  having  their  several  uses.  God 
hath  accordingly  given  us  several  senses,  that  so  we  might  enjoy  the  de- 
lights of  them  all : what  the  better  had  we  been  for  pleasant  odoriferous 
flowers,  or  sweet  perfumes,  if  we  had  not  possessed  the  sense  of  smelling? 
Or  what  good  would  language,  or  music,  have  done  us,  if  God  had  not 
given  us  the  sense  of  hearing  ? Or  what  delight  should  we  have  found  in 
meats  or  drinks,  or  sweetest  things,  if  we  had  been  deprived  of  the  sense 
of  tasting?  So  what  pleasure  should  we  have  had  even  in  the  goodness 
and  perfection  of  God  in  Christ,  if  we  had  been  without  the  faculty  and 
power  of  knowing,  desiring,  hoping,  believing,  loving,  joying,  and  enjoying? 
As  the  senses  are  to  the  body,  so  are  these  spiritual  senses,  powers,  affec- 
tions to  the  soul  the  very  way  by  which  we  must  receive  sweetnesss  and 
strength  from  the  Lord  Jesus. 

2.  By  Jesus,  who  is  the  object  of  this  act,  we  mean  a Saviour,  carrying 
on  the  great  work  of  man’s  salvation  from  first  to  last ; hence  we  shall  fol- 
low this  method,  to  look  on  this  Jesus  as  our  Jesus  in  these  several  periods. 

1.  In  that  eternity  before  all  time  until  the  creation.  2.  In  the  creation, 
the  beginning  of  time,  until  his  first  coming.  3.  In  his  first  coming,  the 
fulness  of  time,  until  his  coming  again.  4.  In  his  coming  again,  the 
very  end  of  time,  to  all  eternity.  In  every  one  of  these  periods,  oh  what 
a blessed  object  is  before  us!  Oh  what  wonders  of  love  have  we  to  look 
upon ! Before  I direct  you  how  to  look  on  him  in  these  respects,  I must,  in 
the  first  place,  propound  the  object : still  we  must  lay  the  colors  of  this 
admirable  beauty  before  your  eyes,  and  then  tell  you  the  art  how  you  are  to 
look  upon  them. 

You  may  object,  The  apostle  in  this  text  refers  this  look  only  to  the 
passion  and  cession  of  Christ.  But  a worthy  interpreter  tells  us  out  of  these 
words,  (Audr.  Scr.)  on  the  words,  “ That  Christ  our  blessed  Saviour  is  to 
be  looked  on  at  ail  times,  and  in  all  acts;  though  indeed,  then,  and  in  those 


44  LOOKING  UNTO  JESUS.  [BOOK  I 

acts  more  especially.”  Besides,  we  are  to  “look  unto  Jesus,  as  the  author 
and  finisher  of  our  faith.”  And  why,  as  the  author  and  finisher  of  our 
faith,  but  to  hint  out  to  us  that  we  are  to  stand  still,  and  to  behold,  as  with 
a steadfast  eye,  what  he  is  from  first  to  last?  You  have  called  us  hither 
(say  they  in  Sol.  Song)  to  see  your  Shulamite,  “ What  shall  we  see  in 
him?”  What,  saith  the  spouse,  “but  as  the  company  of  two  armies?” 
that  is,  many  legions  of  good  sights;  an  ocean  of  bottomless  depths  of 
manifold  high  perfections.  Or  if  these  words  be  understood  of  the  spouse, 
and  not  of  Christ,  yet  how  many  words  do  we  find  in  Sol.  Songs,  express- 
ing in  him  many  goodly  sights?  “Myrrh,  aloes,  and  cinnamon,  all  the 
perfumes,  all  the  trees  of  frankincense,  all  the  powders  of  the  merchants 
are  in  him ; he  is  altogether  lovely:”  he  is  all,  every  whit  of  him,  a con- 
fluence, a bundle,  an  army  of  glorious  sights ; all  in  one  cluster,  meeting 
and  growing  upon  one  stalk.  There  are  many  glorious  sights  in  Jesus ; I 
shall  not,  therefore,  limit  myself  to  those  two  especial  ones,  but  take  all 
those  before  me  I have  now  propounded. 

And  now,  if  ever,  stir  up  your  hearts.  Say  to  all  worldly  business  and 
thoughts,  as  Christ  to  the  disciples,  “ Sit  ye  here,  while  I go  and  pray 
yonder,”  Matth.  26:36.  Or,  as  Abraham,  when  he  went  to  sacrifice 
Isaac,  left  his  servants  and  ass  below  the  mount,  saying,  “Stay  you  here, 
and  I and  the  lad  will  go  yonder  and  worship,  and  come  again  to  you;”  so 
say  you  to  all  worldly  thoughts,  Abide  you  below,  while  I go  up  to  Christ, 
and  then  I will  return  to  you  again.  Christians ! yourselves  may  be 
welcome,  but  such  followers  may  not. 


i 


LOOKING  UNTO  JESUS. 


THE  SECOND  BOOK. 


CHAPTER  I. 


I am  Alpha  and  Omega,  the  beginning  and  the  ending,  saith  the  Lord,  which  is  and 
which  was,  and  which  is  to  come,  the  Almighty. — I am  Alpha  and  Omega,  the 
first  and  the  last:  and  what  thou  seest,  write  in  a book,  and  send  it  unto  the 
seven  churches. — Rev.  1:8,  11. 


Sect.  I. — Of  the  eternal  generation  of  Jesus. 

We  must  “ look  unto  Jesus,  the  beginner  and  finisher  of  our  faith  we 
must  behold  Jesus  as  with  a steadfast  eye  from  first  to  last.  As  he  is 
“Alpha  and  Omega,  the  beginning  and  the  ending,  the  first  aud  the  last;” 
so  accordingly  we  must  look  unto  him.  1.  He  is  Alpha , the  beginner , (so 
it  is  in  the  original,)  Archegon , the  beginner,  the  inceptor,  the  first  wheel 
of  our  faith,  Heb.  12  : 2.  and  of  the  end  of  our  faith,  the  salvation  of  our 
souls,  2 Thess.  2:13.  2 Tim.  1 :9.  Tit.  1 : 2.  Now,  Christ  may  be  called 
a beginner,  in  respect  of  the  decree,  or  execution.  I shall  begin  with  the 
decree,  wherein  he  begun  before  the  beginning  of  time  to  design  oui 
happiness,  for  the  praise  of  the  glory  of  his  grace,  Eph.  1:6.  Many 
depths  are  in  this  passage.  To  this  purpose  we  told  you,  that  Jesus 
is  God’s  Son,  and  our  Jesus,  eternally  begotten  before  all  worlds.  In 
this  first  period  we  shall  look  on  him ; 1.  In  relation  to  God;  2.  In 
relation  to  us. 

1.  In  his  relation  to  God.  “ Who  shall  declare  his  generation  ?”  Isa. 
53  : 8.  He  is  God’s  Son,  having  his  subsistence  from  the  Father  alone,  of 
which  Father,  by  communication  of  his  essence,  he  is  begotten  from  all 
eternity. 

For  the  opening  of  this  eternal  generation  of  our  Jesus,  we  shall  con- 
sider, 1.  The  thiug  begotten;  2.  The  time;  3.  The  manner  of  begetting; 
4.  The  mutual  kindness  and  love  of  him  that  begets,  and  of  him  that  is 
begotten,  which  brings  forth  a third  person,  or  subsistence,  which  we  call 
the  Holy  Ghost. 

1.  For  the  thing  itself,  it  is  Jesus  Christ  ; who  must  be  considered  two 
ways,  as  he  is  a Son,  and  as  he  is  God.  Now,  as  he  is  a Sou,  he  is  the 
thing  begotten,  but  not  as  he  is  a God.  As  he  is  God,  he  is  of  himself, 
neither  begotten,  nor  proceeding:  the  Godhead  of  the  Father,  and  the 
Godhead  of  the  Son  is  but  one  and  the  same  thing,  and  therefore  essentia 
Jiln  est  a seipso , et  hac  ratione  did  potest  [ auto  Theos\  The  Son,  as  he  is 
God,  he  is  God  of  himself,  without  beginning,  even  as  the  Father;  Essen - 

t-45) 


46 


LOOKING  UNTO  JESUS. 


[BOOK  II. 


tia  tomen  filii  non  est  a seipso,  ideo  sic  non  est  [ auto  Theos,~\  But  as  he  is 
Son,  he  is  not  of  himself,  but  the  Son  of  the  Father,  begotten  of  him  ; 
and  hereupon  it  follows,  that  the  Son  is  begotten  of  the  Father  as  he  is  a 
Son,  but  not  as  he  is  a God. 

2.  For  the  time  of  this  generation,  it  hath  neither  beginning,  middle, 
nor  end;  and  therefore  it  is  eternal  before  all  worlds;  this  is  one  of  the 
wonders  of  our  Jesus,  that  the  Father  begetting,  and  the  Son  begotten  are 
co-eternal.  Wisdom,  in  the  booK  of  Proverbs  (which  with  one  consent 
of  all  divines  is  said  to  be  Christ)  affirmeth  thus,  “ When  there  were  no 
depths,  I was  brought  forth : when  there  were  no  fountains  abounding 
with  water.  Before  the  mountains  were  settled;  before  the  hills  was  I 
brought  forth  : while  as  yet  he  had  not  made  the  earth,  nor  the  fields,  nor 
the  highest  part  of  the  dust  of  the  world.  When  he  prepared  the  heavens, 
I was  there : when  he  set  a compass  upon  the  face  of  the  depth,”  Prov.  8 : 
24,  25,  26,  27.  I was  there.  And  a little  before,  “ The  Lord  possessed 
me  in  the  beginning  of  his  way,  before  his  works  of  old.  I was  set  up 
from  everlasting,  from  the  beginning,  or  ever  the  earth  was,”  Prov.  8 : 22, 
23.  that  is  to  say,  from  eternity  ; for,  before  the  world  was  made,  there  was 
nothing  but  eternity.  It  may  be  alleged  to  the  contrary,  that  the  saying 
of  God  the  Father,  u Thou  art  my  Son,  this  day  have  I begotten  thee,” 
Psalm  2:7.  is  expounded  by  Paul  of  the  time  of  Christ’s  resurrection. 
“ And  we  declare  unto  you  glad  tidings  (saith  Paul)  how  that  the  promise 
which  was  made  unto  the  fathers,  God  hath  fulfilled  the  same  unto  us, 
their  children,  in  that  he  hath  raised  up  Jesus  again,”  Acts  13  : 32,  33. 
As  it  is  also  written  in  the  second  Psalm,  “ Thou  art  my  Son,  this  day 
have  I begotten  thee.”  But  we  distinguish  betwixt  generation  itself,  and 
the  manifestation  or  declaration  of  it.  Jesus  the  Son  of  God  from  all 
eternity  was  begotten,  but  when  he  was  incarnate,  and  especially  when 
he  was  raised  again  from  the  dead,  then  was  he  mightily  declared  to  be 
God’s  Son  by  nature.  And  of  this  declaration  or  manifestation  of  his 
eternal  generation  is  that  of  the  apostle  understood. 

3.  For  the  manner  of  this  generation  of  Jesus  the  Son  of  God,  under- 

stand there  be  two  manners  of  begetting,  the  one  is  carnal  and  outward, 
and  this  is  subject  to  corruption,  alteration,  and  time;  the  other  is  spiri- 
tual and  inward,  and  such  was  the  beginning  of  the  Son  of  God,  of  whose 
generation  there  is  no  corruption,  alteration,  nor  time.  But,  alas  ! how 
should  we  “declare  his  generation,”  Isa.  53:8.  0 my  soul,  here  thou 

mayest  admire,  and  adore  with  Paul  and  David,  and  cry  out,  “0  the 
depth  of  the  riches  both  of  the  wisdom  and  knowledge  of  God  ! how  un- 
searchable are  his  judgments,  and  his  ways  past  finding  out !”  Rom.  11 : 33. 
There  is  no  searching  for  us  into  the  secret  counsels  of  God,  which  he 
never  revealed  in  his  word,  but  so  far  as  he  hath  revealed  himself,  we 
shall  in  sobriety,  according  to  the  light  of  the  scriptures,  endeavor  a dis- 
covery of  the  manner  of  this  spiritual  generation  of  the  Son  of  God;  as 
thus, — 

We  must  consider  in  God  two  things,  1.  That  in  God  there  is  an  un- 
derstanding. 2.  That  in  God  this  understanding  everlastingly  acts  or 
works. 

For  the  first,  that  God  hath  a most  excellent  understanding,  or  that  he 
is  understanding  itself  in  the  highest  degree,  is  very  clear;  for  he  that 
gives  understanding  to  all  his  intelligible  creatures,  must  needs  have  it, 
and  be  it  most  eminently  in  himself.  If  fire  be  the  cause  of  heat  in  other 
things,  it  must  needs  be  that  fire  is  the  hottest  of  any  thing ; Propter  quod 
unumquodque  tale , illud  est  magis  tale.  The  axiom  is  common,  but  the 
scripture  verifies  it,  “ With  him  is  wisdom  and  strength,  he  hath  counsel 
and  understanding,”  Job  12  : 13.  Nay,  that  this  understanding  is  his  very 


CHAP.  I.] 


LOOKING  UNTO  JESUS. 


47 


being,  is  very  plain,  “ Counsel  is  mine,  and  sound  wisdom ; I am  under- 
standing; I have  strength,”  Prov.  8 : 14. 

For  the  second,  that  this  understanding  in  God  everlastingly  acts  or 
works  is  very  clear;  for  that  understanding  (which  is  the  nature,  essence, 
and  being  of  God)  is  a mere  act,  or  the  first  act;  it  is  all  one  with  the  life 
of  God.  Now,  as  all  life  is  active  in  itself,  so  the  chief  life,  (such  as  in 
the  highest  degree  is  to  be  attributed  to  God,)  must  needs  be  active. 
What  is  the  life  of  God,  but  an  essential  property  whereby  the  divine 
nature  is  in  perpetual  action,  living  and  moving  in  itself?  And  hereof  is 
that  speech  in  scripture  so  often  used,  “As  the  Lord  liveth,”  Jer.  38  : 16. 
Hereof  likewise  is  that  asseveration  or  oath  so  often  used  by  God,  “As  the 
Lord  liveth.”  And,  “As  I live,  saith  the  Lord,”  Rom.  14:11.  Well 
then,  the  understanding  of  God  being  active,  or  working  from  all  eternity, 
it  must  needs  have  some  eternal  object  on  which  it  acts  or  works ; every 
action  requires  a suitable  object  about  which  it  must  act  or  be  exercised; 
so  then,  if  God’s  understanding  act  eternally,  it  must  have  some  eternal 
object,  and  if  God’s  understanding  act  most  perfectly,  it  must  have  some 
most  perfect  object  to  act  upon ; and  what  is  that  but  only  God  himself? 
That  God’s  understanding  should  act  out  of  himself,  would  argue  his  un- 
derstanding to  act  upon  that  which  is  Suite  and  imperfect.  Certainly 
nothing  is  infinite,  eternal,  and  perfect,  but  only  himself,  and  therefore  if 
his  understanding  will  act  upon  any  suitable  object,  he  must  act  upon 
nothing  but  himself. 

And  now  we  come  to  the  manner  of  this  high,  mystical,  spiritual  gene- 
ration of  Jesus  the  Son  of  God.  As  the  understanding  of  God  doth  act 
and  reflect  upon  itself  from  all  eternity,  so  it  works  this  effect,  that  it  un- 
derstands and  conceives  itself;  it  apprehends  in  the  understanding  an 
image  of  that  object  which  it  looks  upon,  and  this  very  image  is  the  Son 
of  God.  This  we  shall  lay  out  by  some  similitudes.  A man’s  soul  (we 
know)  doth  sometimes  muse  and  meditate  on  other  things;  as  it  thinks  of 
heaven  or  it  thinks  of  earth;  this  we  call  a right,  or  direct,  or  emanant 
thought;  but  sometimes  the  soul  doth  muse  or  meditate  on  itself,  as  when 
it  thinks  of  its  own  essence  or  faculties,  or  the  like;  and  this  we  call  a 
reflex  thought;  why  now  the  soul  understands  itself;  now  it  hath  some 
idea,  or  image  of  itself,  now  it  conceives  itself;  this  is  our  phrase,  it  con- 
ceives itself.  There  is  not  only  a carnal,  but  a spiritual  conception;  as 
when  I understand  this  or  that,  I say,  I conceive  this  or  that,  I have  the 
idea  or  image  of  this  or  that  within  my  soul.  Or,  as  in  a glass  a man  doth 
conceive  and  get  a perfect  image  of  his  own  face  by  way  of  reflection  ; so 
God,  in  beholding  and  minding  of  himself,  doth  in  himself  beget  or  con- 
ceive a most  perfect,  and  a most  lively  image  of  himself,  which  very  image 
is  that  in  the  trinity,  which  we  call  the  Son  of  God.  Thus  you  read  in  the 
scripture,  that  Jesus  the  Son  of  God  is  called,  “ the  brightness  of  his  glory, 
and  the  express  image  of  his  person,”  Heb.  1:3.  1.  “The  brightness  of 

his  glory;”  herein  God  the  Father  is  compared  to  a lightsome  body;  and 
God  the  Son  unto  a beam,  or  splendor  sent  forth,  or  issuing  out  from  that 
glorious  body.  2.  “The  express  image  of  his  person,”  herein  God  the 
Father  is  compared  uuto  a seal,  and  God  the  Sou  unto  an  impression  re- 
sulting from  the  seal.  Now  look,  as  wax  upon  a seal,  hath  the  engraven 
image  of  the  seal ; so  the  Son  of  God,  (which  the  Father  hath  begotten  or 
conceived  of  his  own  understanding)  is  the  very  image  of  the  Father’s  un- 
derstanding; hence  not  only  the  Father,  but  also  the  Son  is  called  under- 
standing itself.  “ I have  counsel  and  wisdom,  (saith  Christ),  I am  under- 
standing,” Prov.  8 : 14.  Whatsoever  the  Father  is,  the  Son  is;  indeed  the 
understanding  in  men,  and  the  thing  understood,  are  not  usually  one  and 
the  same,  but  in  God  it  is  all  one:  God’s  conceivings  and  beget  tings  arc 


48 


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[book  n. 


the  most  inward  of  all;  the  Father  conceives  of  himself,  and  in  himself; 
and  his  conceiving  is  a begetting,  and  his  begetting  abideth  still  in  himself, 
because  his  understanding  can  no  where  meet  with  any  thing  suitable,  but 
that  which  he  himself  is,  and  that  conceiving  of  himself,  or  begetting  of 
himself  is  the  second  subsistence  of  the  trinity,  which  we  call  the  ever- 
lasting Son  of  God. 

4.  For  the  mutual  kindness  and  loving  kindness  of  him  that  begets,  and 
of  him  that  is  begotten,  we  say  this  brings  forth  a third  person  or  subsis- 
tence in  God.  Now,  for  the  understanding  of  this  matter,  we  must  consider 
two  things,  First,  That  in  the  essence  of  God,  besides  his  understanding, 
there  is  a will.  Secondly,  That  this  will  doth  work  everlastingly  upon 
itself,  as  his  understanding  doth. 

For  the  first,  That  in  the  essence  of  God,  besides  his  understanding, 
there  is  a will,  is  very  clear ; for  he  that  gives  a will  to  all  rational  crea- 
tures, cannot  want  it  himself.  How  should  he  be  without  will,  whose 
will  it  is  that  we  will  ? Of  necessity  it  is  that  there  should  be  some  prime 
or  chief  will,  on  whose  will  all  other  wills  should  be  ; but  the  scriptures 
are  plain,  “ I am  God,  aud  there  is  none  else,  I am  GOD,  and  there  is  » 

none  like  me. My  counsel  shall  stand,  and  I will  do  all  my  pleasure/7 

Isa.  46  : 9,  10. 

For  the  second,  That  this  will  in  God  doth  everlastingly  work  upon  it- 
self is  clear:  for,  as  doth  the  understanding,  so  doth  the  will;  but  the  un- 
derstanding of  God  doth  act  upon  itself  as  the  chief  and  most  perfect  truth  : 
therefore  the  will  of  God  doth  will  himself  as  the  chief  and  most  perfect 
good.  Indeed  what  other  suitable  object  can  the  will  of  God  have  besides 
himself?  An  infinite  will  must  needs  have  an  infiuite  good,  and  in  this 
sense,  as  our  Saviour  tells  us,  “ There  is  none  good  but  one,  that  is  God/7 
Matth.  19  : 17.  Hence  it  is  that  the  will  of  God  doth  reflect  upon  itself, 
and  acquiesce  in  itself  as  an  infinite  good. 

And  now  we  come  to  the  manner  of  this  high,  mystical,  spiritual  proces- 
sion of  the  spirit  from  the  Father  and  the  Son.  As  the  will  of  God  doth 
act  and  reflect  upon  itself  from  all  eternity ; so  it  works  this  effect,  that  it 
delights  itself  in  the  infinite  good,  which  it  knoweth  in  itself,  for  the  ac- 
tion of  the  will  is  delight  and  liking;  and  this  very  delight  which  God  or 
his  will  hath  in  his  own  infinite  goodness,  doth  bring  forth  a third  person 
or  subsistence  in  God,  which  we  call  the  Holy  Ghost : so  that  indeed  if 
you  would  know  what  the  Holy  Ghost  is,  I would  answer,  u It  is  the  mu- 
tual kindness  and  loving-kindness,  and  joy,  and  delight  of  the  Father  and 
the  Son.’7  The  Father  by  this  act  of  will  doth  joy  and  delight  in  his  Son, 
and  the  Son  by  this  act  of  will  doth  joy  and  delight  in  his  Father;  and 
this  is  it  which  the  Son  saith  of  himself,  and  of  his  Father,  u I was  daily 
his  delight,  rejoicing  always  before  him/7  Prov.  8 : 30.  q d.  I was  from 
all  eternity  his  delight,  and  he  was  from  all  eternity  my  delight ; the  Father 
(as  it  were)  from  all  eternity  aspired  in  his  will,  and  love,  and  joy  unto  the 
Son;  and  the  Son  (as  it  were)  from  all  eternity  aspired  in  his  will,  and  love 
and  joy,  unto  the  Father;  and  from  this  common  desire  and  aspiring  of 
either  person  the  Holy  Ghost  proceeds,  which  makes  up  the  whole  trinity 
of  persons. 

I shall  lay  out  this  by  some  similitude  or  resemblance ; as  when  a man 
looks  in  a glass,  if  he  smile,  his  image  smileth  too,  here  is  but  one  face ; 
and  yet  in  this  unity  we  may  find  a trinity : the  face  is  one,  the  image  of 
the  face  in  a glass  is  another,  and  the  smiling  of  them  both  together  is  a 
third,  and  yet  all  are  in  one  face,  and  all  are  of  one  face,  and  all  are  but 
one  face ; so  the  understanding  which  is  in  God  is  one,  the  reflection  or 
image  of  his  understanding  he  beholdeth  in  himself  as  in  a glass  is  a second, 
and  the  love  and  liking  of  them  both  together,  by  reason  of  the  will  fulfilled, 


CHAP.  I.] 


LOOKING  UNTO  JESUS. 


49 


is  a third ; and  yet  all  are  in  one  God,  all  are  of  one  God,  and  all  are 
but  one  God.  In  this  trinity  there  is  neither  first  nor  last,  in  respect  of 
time,  but  all  are  at  once,  and  at  one  instant : even  as  in  a glass  the  face, 
and  the  image  of  the  face,  when  they  smile,  they  smile  together,  and  not 

one  before  nor  after  another. For  conclusion  of  all,  as  we  have  the  Son 

of  the  Father  by  his  everlasting  will  in  working  by  his  understanding;  so 
we  have  the  Holy  Ghost  of  the  love,  and  joy,  and  delight  of  them  both,  by 
the  joint  working  of  the  understanding  and  will  together;  whereupon  we 
conclude  three  distinct  persons,  or  subsistences,  which  we  call  the  Father, 
Son  and  Holy  Ghost,  in  one  spiritual,  yet  unspeakable  substance,  which  is 

very  God  himself. My  meaning  is  not  to  insist  on  the  Father  or  the 

Holy  Ghost,  but  only  on  the  Son.  Yet  thus  far  I have  added,  that  you 
may  better  understand  the  manner  of  this  generation  of  the  Son  of  God ; 
together  with  the  mutual  kindness,  loving-kindness,  joy,  and  delight  betwixt 
the  Father  and  the  Son  even  from  everlasting. 

Sect.  II. — Of  our  Election  in  Christ  before  all  worlds. 

Now,  let  us  look  on  Christ  in  his  relation  to  us  before  all  worlds.  God 
being  thus  alone  himself  from  everlasting,  and  besides  himself  there  be- 
ing nothing  at  all ; the  first  thing  he  did  (besides  what  ye  have  heard)  or 
the  first  thing  he  possibly  and  conceivably  could  do,  it  was  this;  u A deter- 
mination with  himself  to  manifest  his  glory ; or  a purpose  in  himself  to 
communicate  his  glory  out  of  his  aloneness  everlasting  unto  somewhat 
else I say,  unto  somewhat  else,  for  what  is  communication  but  an  efflux, 
an  emanation,  an  issuing  from,  or  a motion  betwixt  two  terms  ? I have  now 
brought  you  to  the  acts,  or  actions  of  God  in  reference  to  his  creatures ; 
follow  me  a little,  and  I shall  anon  bring  you  to  Christ  in  relation  to  your- 
selves. 

These  acts  or  actions  of  God  were  and  are;  1.  The  decree.  2.  The 
execution  of  the  decree  of  God.  I must  open  these  terms  : 

1.  The  decree  is  an  action  of  God,  out  of  the  counsel  and  purpose  of  his 
own  will,  determining  all  things,  and  all  the  circumstances,  and  order  of  all 
things  from  all  eternity,  in  himself  certainly  and  unchangeably,  and  yet 
freely.  “ Who  worketh  all  things  (saith  the  apostle)  after  the  counsel  of 
his  own  will,”  Eph.  1:11.  And  this  work  or  action  of  God  is  internal, 
and  forever  abiding  within  his  own  essence  itself. 

2.  The  execution  of  the  decree  is  an  act  of  God,  whereby  God  doth  effec- 
tually work  in  time  all  things  as  they  were  foreknown  and  decreed.  And 
this  action  of  God  is  external,  and  by  a temporal  act  passing  from  God  to 
the  creatures. 

Now,  for  the  decree;  that  is  of  divers  kinds;  As  first,  There  is  a decree 
common  and  general,  which  looks  to  all  the  creatures;  and  it  is  either  the 
decree  of  creation,  or  the  decree  of  providence  and  preservation.  2.  The 
decree  is  special,  which  belongs  to  reasonable  creatures,  angels  and  men  ; 
it  is  called  the  decree  of  predestination,  and  it  consists  of  the  decree  of 
election  and  reprobation.  Concerning  the  common  and  general  decrees  we 
have  but  little  laid  down  in  scriptures;  and  it  is  little  or  nothing  at  all  to 
our  purpose;  and  concerning  the  special  decree  of  angels,  there  is  not 
much  in  scriptures,  and  that  is  as  little  also  to  our  purpose;  we  have  only 
to  deal  with  men,  and  with  God's  decree  in  relatiou  to  man's  salvation 
before  all  worlds. 

And  this  we  call  predestination,  or  the  decree  of  election ; which  is 
either  of  Christ,  or  of  the  members  of  Christ.  Christ  himself  was  first  pre- 
destinated ; this  appears  by  that  saying  of  God,  “ Behold  my  servant  whom 
I uphold,  mine  elect  in  whom  my  soul  delighteth,”  Isa.  43  : 1.  “ I will  put 


50 


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[book  n. 


my  spirit  upon  him,  and  he  shall  show  judgment  to  the  Gentiles.”  Matth. 
12  : 18.  These  very  words  the  evangelist  interprets  of  Christ  himself.  And 
Christ  being  predestinate,  the  members  of  Christ  were  predestinated  in 
him  : so  the  apostle,  “ according  as  he  hath  chosen  us  in  him  before  the 
foundation  of  the  world,”  Eph.  1 : 4.  We  are  chosen  in  Christ  as  in  a com- 
mon person,  he  was  the  first  person  elected  in  order,  and  we  in  him. 
Suppose  a new  kingdom  to  be  set  up,  a new  king  is  chosen,  and  all  his  suc- 
cessors are  chosen  in  him ; why  God  hath  erected  a kingdom  of  glory,  and 
he  hath  chosen  Jesus  Christ  for  the  king  of  this  kingdom,  and  in  him  he 
hath  chosen  us,  whom  he  hath  made  kings  and  priests  unto  the  most  high 
God.  But  observe  we  this  of  the  apostle,  “he  hath  chosen  us  in  him  be- 
fore the  foundation  of  the  world.”  1.  He  hath  chosen,  (■£.  e.)  God  the 
Father  hath  chosen  ; not  that  the  Son  and  Spirit  choose  not  also ; for  if 
three  of  us  had  but  one  will  common  to  us  all,  one  could  not  will  any  thing 
which  the  will  of  the  other  two  should  not  also  will;  but  because  the  Son 
sustains  the  person  of  one  elected,  and  the  Spirit  is  the  witness  sealing  this 
grace  unto  our  hearts,  therefore  the  Father  only  is  expressed,  as  the  Father 
alone  is  often  named  in  prayer,  not  that  the  other  persons  are  not  to  be 
prayed  unto,  but  because  the  Son  is  considered  as  the  Mediator,  and  the 
Spirit  as  the  instructor,  teaching  us  to  pray  as  we  ought;  therefore  the 
Father  only  is  expressed. 

He  hath  “ chosen  us  in  him,”  and  this  him,  denotes  Christ  God-man ; 
and  this  “ in  him,”  denotes  the  same  Christ  God-man,  as  the  head  and 
first  elect,  in  whom,  and  after  whom,  in  order  of  nature,  all  his  body  are 
elected : mark  here  the  order,  but  not  the  cause  of  our  election ; though 
Christ  be  the  cause  of  our  salvation,  yet  Christ  is  not  the  cause  of  our 
election ; it  is  only  the  foreknowledge  of  God,  and  his  free  love  that  is  the 
cause  thereof. 

3.  “ He  hath  chosen  us  in  him  before  the  foundation  of  the  world,”  (%.  e.') 
from  all  eternity;  but  because  within  eternity  God  doth  foresee  the  things 
which  are  done  in  time ; therefore  this  phrase,  (say  some,)  may  be  extended 
not  only  to  respect  the  actual  creation,  but  the  decree  itself  of  the 
world’s  being  : q.  d.  He  hath  chosen  us  in  order  of  nature,  before  his  de- 
cree did  lay  the  foundation  of  the  world.  My  meaning  is  not  to  enter 
into  controversies;  this  all  grant,  that  the  ancient  love  which  the  Lord 
hath  borne  us  in  Christ  is  not  of  yesterday,  but  before  all  worlds.  Paul 
mentions  “ grace  given  us  before  all  worlds,”  2 Tim.  1 : 9.  But  that  which 
is  the  most  observable  in  the  text,  as  to  our  purpose,  is,  that  we  are 
chosen  iu  him;  we  read  of  three  phrases  in  Scripture  speaking  of  Christ; 
sometimes  we  are  said  to  have  blessings  in  him,  and  sometimes  for  him, 
and  sometimes  through  him.  Sometimes  in  him,  as  here,  “ he  hath  chosen 
us  in  him ;”  sometimes  for  him,  as  elsewhere,  “ unto  you  it  is  giveu  for 
Christ’s  sake,  not  only  to  believe,  but  to  suffer,”  Phil.  1 : 29.  Sometimes 
through  him,  as  in  that  of  Paul,  “ Thanks  be  to  God  who  giveth  us  the 
victory,  through  our  Lord  Jesus  Christ,”  1 Cor.  15  : 57.  Now  blessings 
come  through  Christ,  in  respect  that  Christ  is  a Mediator,  not  only  of  im- 
putation, but  execution  ; not  only  obtaining  and  receiving  from  grace  all 
good  for  us,  but  in  executing  and  applying  efficaciously  the  same  unto  us : 
and  blessings  come  from  Christ,  in  respect  that  Christ  doth  by  his  obedi- 
ence obtain  every  good  thing,  which  in  time  is  communicated  to  us:  and 
we  have  blessings  in  Christ,  because  that  iu  Christ,  as  in  a common  store- 
house, every  thing  is  first  placed,  which  is  to  be  imparted  afterwards  to 
any  of  us.  And  thus  we  are  chosen  in  Christ  as  in  a common  person. 
This  grace  of  election  began  first  at  Christ  our  head,  aud  so  descends 
downwards  to  us  his  members ; Christ  is  the  first  begotten  among  all  his 
brethren,  having  the  pre-eminence,  or  Christ  was  “ the  firstborn  among 


51 


CHAP.  I.]  LOOKING  UNTO  JESUS. 

many  brethren,”  Rom.  8 : 29.  The  first  that  opened  the  womb : Christ  was 
sealed  and  set  apart  to  be  the  prince  of  our  salvation,  before  (in  order  of 
nature)  we  are  elected.  Concerning  this  election,  or  predestination  of 
Christ,  the  apostle  puts  all  out  of  question,  “Who  verily  was  foreordained 
before  the  foundation  of  the  world,  but  was  manifest  in  these  last  times 
for  you,”  1 Pet.  1 : 20. 

Sect.  III.  — Of  the  great  Treaty  in  'Eternity  betwixt  God  and  Christ 

to  save  Souls. 

Now  was  it  that  God  the  Father  called  forth  his  Son  to  perform  the 
office  of  Mediator,  that  in  him  all  those  that  should  be  saved  might  be 
chosen.  Concerning  this  call  of  God  the  Father,  in  a special  sort  the  apostle 
is  clear,  “ No  man  taketh  this  honor  unto  himself  but  he  that  is  called  of 
God  as  was  Aaron  : so  also  Christ  glorified  not  himself  to  be  made  a high 
priest,  but  he  that  said  unto  him,  Thou  art  my  Son,  to-day  have  I begotten 
thee.”  He  called  him  to  this  honor,  Heb.  5 : 4,  5.  Christ  thrust  not  him- 
self into  this  office,  but  he  came  to  it  by  the  will  of  God  the  Father,  and 
by  his  appointment,  “ For  it  pleased  the  Father,  by  him  to  reconcile  all 
things  to  himself,”  Col  1 : 19,  20,  and  him  hath  God  the  Father  sealed,” 
John  6 : 27.  And  why  ? But  the  more  to  assure  us  of  the  good  will  of 
God  to  save  us,  seeing  he  hath  called  his  Son  unto  it : for  therefore  will  he 
accept  of  all  that  Christ  should  do  for  us,  as  that  which  he  himself  hath 
ordained. 

And  now  it  was  that  God  the  Son  embraced  the  call  of  the  Father,  and 
undertook  the  office  of  Mediator,  “Then  said  I,  lo,  I come,,,  Heb.  10  : 7. 
No  question  it  was  truth  from  everlasting : “ The  Lord  God  hath  opened 
mine  ear,  and  I was  not  rebellious,  neither  turned  away  back,”  Isa.  50  : 5. 
And  “ as  the  Father  gave  me  commandment,  even  so  I do,”  John  14  : 3l. 
No  sooner  had  the  Father  called,  but  Christ  accepts  the  office  to  which  he 
was  designed  by  the  Father:  this  is  plain  by  these  words,  “Him  hath 
God  the  Father  sealed  ;”  sealed  by  ordination,  and  sealed  by  qualification, 
and  sealed  by  way  of  investiture,  as  public  officers  are  invested  in  their 
places  by  receiving  their  commissions  under  seal.  And  it  must  needs  be 
so,  because  whatsoever  the  Father  wills,  the  Son  wills  also,  “ I and  my 
Father  are  one,”  saith  Christ,  John  10  : 30.  How  one  ? Why,  one  in  will, 
and  one  in  power,  and  one  in  nature.  1.  One  in  will,  that  appears  in 
the  words  precedent  concerning  Christ’s  sheep,  “ My  Father  gave  them 

me, and  I give  unto  them  eternal  life,”  verses  28,  29.  They  are  both 

agreed  to  save  Christ’s  sheep ; the  Father  is  willing  and  Christ  is  willing  : 
look  how  much  the  will  of  the  Father  is  in  it,  so  much  the  will  of  the  Son 
is  in  it,  “For  he  and  the  Father  are  one.”  2.  One  in  power;  that  appears 
likewise  in  the  words  precedent,  Those  “ sheep  shall  never  perish ; (saith 
Christ)  neither  shall  any  pluck  them  out  of  my  hand : my  Father  is  greater 
than  all,  and  none  is  able  to  pluck  them  out  of  my  Father’s  hand,”  ver. 
28,  29.  Here  is  first  the  power  of  Christ,  and  all  in  him  engaged  for  the 
salvation  of  his  sheep,  that  if  he  have  any  power  in  him,  and  be  able  to 
do  any  thing,  not  one  of  them  shall  perish  : and  he  gives  the  reason  of  the 
prevalency  of  his  power  from  his  Father’s  power,  engaged  as  much  as  his 
own  in  this  business;  they  are  alike  fast  iu  his  hands  and  in  his  Father’s 
hands,  For  he  “and  the  Father  are  one.”  3.  One  in  nature,  and  of  this  I 
suppose  are  the  words  more  especially  understood : the  Father  and  the 
Son  are  both  of  one  nature,  of  one  essence,  of  one  being,  and  this  is  not 
only  an  argument  that  they  did  both  agree,  and  were  like  to  agree  in  that 
great  transaction  of  saving  souls,  but  that  they  can  never  disagree;  two 
that  essentially  have  two  wills,  though  for  the  present  agreeing  in  one, 


52 


LOOKING  UNTO  JESUS. 


[boob  n. 

yet  they  may  come  to  disagree,  and  will  not  the  same  things,  but  if  essen- 
tially they  have  but  one  will,  it  is  impossible  then  but  that  they  ever 
must  agree.  So  then  the  Father  from  everlasting  calls  the  Son  to  the 
office  of  Mediator,  q.  d.  “ Come,  my  Son,  the  Son  of  my  joy,  and  high 
delight ; my  beloved  Son  in  whom  I am  well  pleased  ; there  is  a thought 
in  my  heart  to  communicate  myself  out  of  this  aloneness  everlasting  into 
somewhat  else;  and  my  thoughts,  or  purpose,  or  intention,  lies  in  this 
order:  First,  I intend  my  own  glory,  then  Christ,  then  the  church,  then 
the  world;  thus  is  my  providence  to  dispose  every  thing  so  much  more 
principally  and  timely,  by  how  much  it  is  the  more  excellent ; next  to  my 
glory  and  the  manifestation  of  it,  I will  have  a Christ,  and  this  Christ  shall 
be  the  chief  pattern  of  the  election  of  gaace ; and  next  to  Christ  the  head  I 
intend  a body,  and  this  body  I will  predestinate  to  be  made  like,  or  to  be 
conformed  to  the  image  of  my  Son.  And  now,  behold  I call  thee  to  the 
office  of  Mediator,  thou  art  my  Son ; to-day  (even  in  this  day  of  eternity) 
have  I begotten  thee ; and  to-day  (even  this  day  of  eternity)  do  I call  thee 
to  this  honor  to  be  an  high  priest  for  ever.”  And  as  the  Father  calls,  so 
the  Son  from  everlasting  accepts  the  office  to  which  he  is  designed  by  the 
Father,  q.  d.  Come,  “Is  that  the  voice  of  my  everlasting  Father?  Why, 
“ lo  I come,  in  the  volume  of  the  book  it  is  written  of  me;  to  do  thy  will, 

0 God.”  This  is  my  mind;  yea,  and  this  shall  be  my  mind  for  ever; 
when  I am  incarnate,  this  shall  be  my  meat  to  do  the  will  of  him  that  sent 
me  to  finish  his  work,  Heb.  10  : 7.  Glorious  Father,  thy  will  is  my  will; 

1 seek  not  mine  own  will  (as  if  I had  a will  distinct  from  thine)  but  the 
will  of  my  Father,  John  4 : 34.  Now  therefore  I accept  this  honor.  Be 
it  to  me,  or  be  it  with  me  even  as  thou  pleasest,”  John  5 : 30.  This  call 
of  the  Father  and  answer  of  the  Son  is  fully  confirmed  by  that  saying  of 
Christ,  “ I was  set  up  from  everlasting,”  Prov.  8 : 23. 

But  concerning  the  particular  passages  of  these  treaties  between  God 
and  Christ  to  save  souls,  I shall  show,  1.  The  Project.  2.  The  Counsel 
3.  The  Foreknowledge.  4.  The  Purpose.  5.  The  Decree.  6.  The 
Covenant.  We  shall  find  all  these  in  our  first  period,  in  that  eternity 
before  all  times  until  the  creation. 

Sect.  IV. — The  Project. 

The  project  to  save  souls  is  diversly  laid  down  by  dissenting  brethren. 
Some  give  it  in  thus,  1.  That  there  should  be  a Mediator  and  Redeemer 
unto  mankind,  considered  as  fallen  in  the  state  of  sin.  2.  That  all  such 
should  be  received  into  favor  as  shall  repent,  and  believe,  and  persevere 
unto  the  end.  3.  That  sufficient  and  necessary  means  of  grace  should  be 
offered  and  administered  unto  all  men  without  exception.  4.  That  certain 
singular  persons  should  be  saved,  whom  God  foresaw  would  repent  and 
believe,  and  persevere.  This  way  is  justly  opposed  by  others,  who  deny 
God’s  acts  in  intention  to  be  in  the  same  order  as  we  see  them  in  produc- 
tion. In  order  of  material  existing  it  is  granted  that  Christ  is  revealed, 
promised,  and  exhibited  after  sin,  and  that  we  repent,  believe,  and  per- 
severe before  we  are  saved ; but  in  order  of  God’s  intention,  Christ  is  before 
sin,  and  salvation  before  repentance,  faith,  perseverance.  The  apostle 
reckoned  the  order  in  which  things  exist  thus,  1.  The  Word.  2.  You  the 
Elect.  3.  Christ.  4.  God,  1 Cor.  3 : 22,  23.  But  he  gives  us  to  un- 
destand the  order  of  intention  thus ; as  first,  God  intends  his  own  glory, 
then  Christ,  then  the  elect,  then  the  world.  Certainly  it  is  a hard  thing 
to  marshal  the  eternal  emanant  acts  of  the  divine  understanding,  or  will  it 
first',  second,  third,  fourth  : all  God’s  projects  are  like  himself,  who  is  iota 
simul  et  pcrfecta  possessio  sui,  a whole  and  perfect  possession  of  himself 


CHAP.  I.] 


LOOKING  UNTO  JESUS. 


53 


together  and  at  once;  so  as  in  him  considered  there  is  no prius  nor posterius 
in  any  of  his  acts ; but  considered  in  effects,  or  in  respect  of  us,  one  thing 
may  be  said  to  be  first,  second,  or  third  in  nature,  time,  and  being,  before 
or  after  another.  And  thus  in  respect  to  us,  we  say  the  end  must  be  in 
nature  before  the  means  to  the  end ; now  the  permission  of  the  fall,  repent- 
ance, faith,  and  perseverance,  are  used  by  God  as  means,  to  bring  some  to 
salvation ; God  therefore  doth  first  project  our  salvation,  and  then  the 
means;  and  both  the  end  and  the  means  are  the  product  of  God’s  elec- 
tion or  predestination.  Here  then  is  the  project,  that  God  will  glorify  his 
grace,  and  to  this  end  he  will  predestinate  Christ,  and  in  Christ  he  will 
choose  some  of  the  sons  of  men  to  salvation,  whom,  notwithstanding  sin, 
he  will  make  holy,  and  without  blame  before  him  in  love.  This  project, 
or  plot,  or  design  of  God  will  be  further  enlarged  upon  in  the  next 
passage,  viz.  his  counsels. 

Sect.  V. — The  Counsel. 

Of  the  counsels  of  God  concerning  man  before  all  worlds,  we  read  in 
several  texts,  Christ  was  “ delivered  by  the  determinate  counsel  and  fore- 
knowledge of  God,”  Acts  2 : 23.  “ For  of  a truth,  against  thy  holy  child 

Jesus,  whom  thou  hast  anointed,  both  Herod  and  Pontius  Pilate,  with  the 
gentiles,  and  the  people  of  Israel  were  gathered  together,  for  to  do  what- 
sover  thy  hand  and  counsel  determined  before  to  be  done,”  Acts  4 : 27, 
28.  Thus  the  members  of  Christ  are  said  to  “ have  obtained  an  inherit- 
ance, being  predestinated  according  to  the  purpose  of  him  who  worketh 
all  things  after  the  counsel  of  his  own  will,”  Eph.  1 : 11.  Of  this  counsel 
of  God’s  will,  we  know  but  little  now,  yet  this  will  be  made  known  when 
we  come  to  glory ; yea,  it  will  be  a great  part  of  the  glory  of  heaven  for 
the  Lord  to  make  known  the  counsel  of  his  will;  we  know  his  will,  but 
we  shall  then  know  the  counsel  of  his  will,  and  praise  him  to  all  eternity 
for  it ; this  shall  be  the  glory  of  the  saints,  that  they  shall  see  into  the 
counsel  of  God’s  will  in  choosing  them  and  calling  them,  and  passing  by 
others,  and  letting  others  go.  In  the  meanwhile  thus  far  we  may  know, 
for  thus  far  he  hath  revealed  himself  concerning  his  counsels  about  man 
from  everlasting. 

1.  That  man  should  be  a reasonable  creature,  and  because  that  every 
creature  is  unavoidably  subject  to  the  Creator,  (for  “ he  made  all  things 
for  himself,”  Pr.  16  : 4,  and  all  are  to  return  that  glory  to  him  for  which 
he  made  them,)  therefore  man  should  serve  him  as  all  other  creatures  must, 
only  his  service  should  be  after  a reasonable  manner,  out  of  judgment, 
discretion,  and  election  ; hence  David  is  said  to  have  “ chosen  the  way  of 
truth,”  Ps.  119:30,  and  Moses  to  have  “chosen  the  afflictions  of  God’s 
people,  and  the  reproaches  of  Christ,  before  the  pleasures  of  sin  or  the 
treasures  of  Egypt,”  Heb.  11 : 25,  26.  And  hence  it  is  that  holiness  in  the 
phrase  of  scripture  is  called  judgment,  “ He  shall  convince  the  world  of 
judgment,”  John  16:11,  and  he  shall  “ send  forth  judgment  unto 
victory,”  Matth.  12:20.  And  hence  it  is  that  our  service  is  called 
“a  reasonable  service,”  Horn.  12:1.  God  would  not  set  any  such 
determinating  law  over  the  operations  of  man,  as  over  other  creatures,  that 
so  he  might  truly  work  out  of  judgment,  and  stand  or  fall  by  his  own 
election. 

2.  That  if  man  should  deviate  from  this  reasonable  service,  and 
break  the  law  which  God  would  give,  and  which  he  himself  should 
have  an  original  power  to  perform,  that  then  he  should  incur  the 
displeasure  of  God;  and  such  a curse  and  such  a penalty  should  be 
inflicted.  And  here  comes  in  the  fall  of  man  into  God’s  consideration ; 


54 


LOOKING  UNTO  JESUS. 


[BOOK  IL 

he  looks  upon  it  as  a wilful  transgression  of  his  law,  and  by  how  much  the 
law  was  more  just,  and  the  obedience  more  easy,  by  so  much  he  judges  the 
transgression  more  unreasonable,  and  the  punishment  more  certain  and 
intolerable. 

3.  That  sin  should  not  pass  unrevenged : and  that  for  these  reasons, 

1.  Because  of  God’s  infinite  hatred  thereof,  “ He  is  of  purer  eyes 
than  to  behold  evil,  he  cannot  look  on  iniquity/’  Hab.  1 : 13.  It 
provokes  a nauseousness  and  abhorrency  in  him;  “ for  all  these  are 
things  that  I hate,  saith  the  Lord,  — they  are  a trouble  unto  me,  I 
am  weary  to  bear  them/’  Zech.  8 : 17.  2.  Because  of  his  truth  he 

hath  said,  “ In  the  day  that  thou  eatest  thereof  thou  shalt  surely 

die,”  or,  “ thou  shalt  dying  die,”  Gen.  2:17,  die  temporally,  and  die 
eternally;  and  surely  God  will  in  no  wise  abolish  his  law,  “One  jot 
or  one  tittle  shall  in  no  wise  pass  from  the  law  till  all  be  fulfilled,” 
Matth.  5:18.  3.  Because  of  his  terror  and  fearful  majesty,  for  God 

will  have  men  always  to  tremble  before  him,  and  by  his  terror  to  be 
persuaded  from  sinning,  “Knowing  therefore  the  terror  of  the  Lord, 
we  persuade  men,”  2.  Cor.  5:11.  “Fear  him  who  is  able  to  destroy 

both  soul  and  body  in  hell,”  Matth.  10:28,  and  “let  us  have  grace 
whereby  we  may  serve  God  acceptably,  with  reverence  and  godly 
fear,  for  our  God  is  a consuming  fire,”  Heb.  12:28,  29.  Upon 

these  reasons  God  is  resolved  sin  shall  not  pass  unrevenged,  lest 

thereby  his  justice  should  be  securely  abused,  his  hatred  against  sin 
the  less  declared,  his  truth  questioned,  and  his  dreadful  majesty  by 
men  neglected. 

4.  That  every  man,  notwithstanding  sin,  should  not  be  utterly 

destroyed;  and  that  for  these  reasons.  1.  Because  of  that  infinite  delight 
which  the  Lord  hath  in  mercy.  Why  ? this  delight  is  it  that  so  disposeth 
him  to  pardon  abundantly,  and  to  exercise  loving-kindness  on  the  sons  of 
men;  “ Who  is  a God  like  unto  thee,  that  pardonest  iniquity  and  passest 
by  the  transgression  of  the  remnaut  of  thy  heritage  ? Thou  retainest  not 
thine  anger  for  ever,  because  thou  delightest  in  mercy,”  Psal.  103  : 8. 
And,  “ I am  the  Lord  which  exercise  loving-kindness,  judgment  and 
righteousness  in  the  earth,  for  in  these  things  I delight,  saith  the  Lord,” 
Jer.  9:24.  2.  Because  of  that  delight  which  God  hath  to  be  actively 

glorified  by  his  creatures’  voluntary  service  and  subjection ; “ Herein  is  my 
Father  glorified,  if  ye  bear  much  fruit,”  John  15  : 8.  And,  “ I have  no 
pleasure  in  the  death  of  the  wicked,  but  that  he  turn  from  his  way  and 
live,”  Ezek.  33:11.  He  delighteth  most  in  unbloody  conquests,  when 
by  his  patience,  and  goodness,  and  forbearance,  he  subdueth  the  hearts, 
affections,  and  consciences  of  men  unto  himself!  he  esteemeth  himself 
more  glorified  in  the  services,  than  in  the  sufferings  of  men,  and  therefore 
in  this  eternity  he  resolves  not  to  destroy  all  men,  lest  there  should 
be  no  religion  upon  the  earth.  When  the  angels  fell,  they  fell  not 
all,  many  were  still  left  to  glorify  him  actively  in  their  service  to  him, 
but  when  Adam  fell,  all  mankind  fell  in  him ; so  that  there  was  no 
tree  in  this  paradise  left  to  bring  forth  any  fruit  unto  God : and  this  is 
most  certain  that  God  would  rather  have  his  trees  for  fruit  than  for  fuel ; 
hence  he  resolves  that  mankind,  notwithstanding  sin,  should  not  be  utterly 
destroyed. 

Hereupon  the  Trinity  calls  a council,  and  the  question  is,  “ What  is  to 
be  done  with  poor  man  ?”  The  learned  here  frame  a kind  of  conflict  in 
God’s  holy  attributes,  and,  by  a liberty  which  the  Holy  Ghost  from  the 
language  of  holy  scripture  doth  allow  them,  they  speajk  of  God  after  the 
manner  of  men,  as  if  he  were  reduced  unto  some  straits  and  difficulties,  by 
the  cross  demands  of  his  several  attributes.  Justice  calls  upon  him  for  the 


CHAP.  I.] 


LOOKING  UNTO  JESUS. 


55 


condemnation  of  a sinful,  and  therefore  worthily  accursed  creature; 
which  demand  is  seconded  by  his  truth,  to  make  good  that  threatening, 
“In  the  day  that  thou  eatest  thereof  thou  shalt  surely  die  the  death :” 
mercy  on  the  other  side  pleads  for  favor,  and  compassion  towards  man, 
wofully  seduced,  and  overthrown  by  Satan,  and  this  plea  is  seconded  by 
love  and  goodness,  and  the  like  attributes;  at  last,  when  the  business 
comes  to  a determination,  wisdom  finds  out  a way,  which  the  angels  of 
heaven  gaze  on  with  admiration  and  astonishment,  how  to  reconcile  these 
different  pleas  of  his  attributes  together.  A Jesus  is  resolved  on  ; one 
of  the  same  blessed  Trinity,  who  by  his  Father’s  ordination,  his  own 
voluntary  susception,  and  the  holy  Spirit’s  sanctification,  should  be  fitted 
for  the  business.  To  this  purpose  this  Jesus  should  be  both  a surety  and 
a head  over  sinful  men ; a surety  to  pay  men’s  debts  unto  God,  and  a 
head  to  restore  God's  image  unto  man ; and  thus  in  him  “ mercy 
and  truth  have  met  together,  righteousness  and  peace  have  kissed  each 
other,”  Psal.  85  : 10. 

This  is  the  great  mystery  of  the  gospel ; this  is  that  which  the  angels 
(as  I tell  you)  pry  into ; nay,  this  is  that  which  the  angels  and  saints  too 
shall  admire,  and  bless  God  for  to  all  eternity;  this  is  that  which  set  the 
infinite  wisdom  of  God  on  work  from  all  eternity.  If  all  the  angels  in 
heaven,  aud  all  the  men  in  the  world,  had  been  put  to  it  to  find  out  a 
way  to  answer  this  question,  “ How  shall  sin  be  pardoned,  the  sinner 
reconciled,  and  God  glorify  his  justice?”  they  could  never  have  done  it; 
this  cost  God  dear,  it  cost  him  the  heart-blood  of  his  own  Son,  and  that  is 
a sure  sign  that  God’s  heart  was  much  in  it,  and  indeed  we  are  not  Chris- 
tiaus,  until  in  some  measure  we  see  and  have  our  hearts  taken  with  the 
glory  of  God  in  this  mystery.  0 the  wonder  of  heaven  and  earth  ! here 
is  the  case,  man  is  fallen  through  sin,  and  ever  since  the  fall,  man  and 
sin  are  as  inseparably  joined  together  as  fire  and  heat;  yet  God  will  have 
mercy  on  the  man,  aud  be  will  take  vengeance  on  the  sin;  the  eternal 
wisdom  of  God  hath  found  out  a way  to  translate  this  man’s  sins  on  another 
person  who  is  able  to  bear  them,  and  to  interest  this  man’s  person  in 
another’s  righteousness,  which  is  able  to  cover  him  : so  that  now  all  is  one 
in  regard  of  man,  as  if  the  law  had  been  utterly  abrogated ; and  all  is  one 
too  iu  regard  of  God,  as  if  the  creature  had  been  utterly  condemned. 
And  all  this  is  done  in  our  Jesus;  on  him  was  executed  the  curse  of  the 
law,  by  him  was  fulfilled  the  righteousness  of  the  law,  for  him  was  re- 
mitted the  sin  of  man,  and  through  him  were  all  things  made  new  again. 
The  world  was  in  Christ  as  in  its  surety,  making  satisfaction  to  the  justice 
of  God;  and  God  was  in  Christ  as  in  his  ambassador,  reconciling  the  world 
unto  himself  again,  ((9  bathos!')  “0  the  depths  of  the  riches  both  of  the 
wisdom  aud  knowledge  of  God!  how  unsearchable  are  his  judgments,  and 
his  ways  past  finding  out?”  Horn.  11:33.  You  have  seen  the  project, 
and  the  councils  of  God  for  man’s  salvation,  before  all  worlds;  it  is  but 
dimly  “ For  who  hath  known  the  mind  of  the  Lord?  Or  who  hath  been 
his  counsellor  ?”  Horn.  11:34. 

Sect.  YI.  — The  Forelcnowledye. 

Of  the  foreknowledge  of  God,  in  this  respect  we  read  in  scriptures, 
Christ  is  said  to  be  “ delivered  by  the  determined  counsel  and  foreknow- 
ledge of  God,”  Acts  2 : 23.  And  it  is  said  of  Christ’s  members,  “ The 
called  according  to  his  purpose,  whom  he  did  foreknow,”  Horn.  8 : 29. 
And  elsewhere  iu  the  same  epistle,  “ God  hath  not  cast  away  his  people, 
which  he  foreknew,”  Rom.  11:2.  And  Peter  writes  “to  the  strangers, 
elect,  according  to  the  foreknowledge  of  God  the  Father,”  1 Pet.  1 : 2. 


56 


LOOKING  UNTO  JESUS. 


[BOOK  II. 

Understand,  that  foreknowledge  is  ascribed  to  God  in  respect  of  the 
creature  properly;  but  in  respect  of  God  there  is  nothing  past,  nothing  to 
come;  all  things  past,  and  all  things  to  come  are  present  to  him;  and 
therefore  in  that  sense  he  cannot  be  said  to  foreknow  any  thing.  Now  the 
Lord  in  respect  of  us  is  said  in  scripture  to  foreknow  things  or  persons  two 
ways. 

1.  Generally,  By  a general  knowledge,  of  which  David  speaks,  “ Thine 
eyes  did  see  my  substance,  yet  being  imperfect,  and  in  thy  book  all  my 
members  were  written,  which  in  continuance  were  fashioned,  when  as  yet 
there  was  none  of  them,”  Psalm  139  : 16. 

2.  Specially,  By  a more  special  foreknowledge,  which  is  a knowledge 
with  love  and  approbation;  the  very  same  which  barely  comprebendeth  that 
we  call  election,  so  God’s  choosing  is  expressed  by  loving,  “ Jaeob  have  I 
loved,  and  Esau  have  I hated.”  Rom.  9:13.  And  this  is  that  which 
the  apostle  speaks  of,  “ The  Lord  knoweth  who  are  his,”  2 Tim.  2 : 19. 
i.  e.  the  Lord  from  everlasting  knoweth  his  with  love  and  with  approba- 
tion, “ Hath  God  cast  away  his  people,  which  he  foreknew?”  Rom.  11:2. 
i.  e.  which  he  before  loved  and  approved.  Hence  we  gather,  that  after 
the  project  was  laid,  and  the  counsels  of  God  were  agreed  upon  it,kthen  God 
foreknew  or  foresaw  whom  to  embrace  in  his  eternal  love  as  his  own.  At 
one  act  he  foreknew  whom  he  would  choose,  and  set  apart  of  his  own  free 
love,  to  life  and  salvation;  and  here  you  have  the  cause  of  God’s  predesti- 
nating of  his  saints  to  glory,  it  was  only  the  foreknowledge,  and  free  love 
of  God ; the  Lord  from  everlasting,  and  before  the  foundation  of  the  world 
foreordained  or  foreappointed,  some  to  salvation,  nothing  moving  him 
thereunto  but  his  own  good  pleasure,  and  his  own  free  love.  This  is  it  that 
in  order  of  nature,  and  strictly,  goes  before,  and  is  the  cause  of  our  pre- 
destination, “for  whom  he  did  foreknow,  he  also  did  predestinate,”  Rom. 
8 : 29.  First  he  foreknew,  and  then  he  did  predestinate ; first  he  loved, 
and  then  he  elected  : first  he  embraced  them  as  his  own  in  the  arms  of  his 
eternal  love,  and  then  of  his  free  love  he  set  them  apart  to  life,  and  to  sal- 
vation : Hence  the  apostle  calls  it,  “the  election  of  grace,”  Rom.  11  : 5, 
signifying  that  our  election  springs  out  of  the  womb  of  love;  free  love,  free 
grace  is  the  cause  of  our  election. 

Some  object,  That  we  are  predestinated  and  elected  according  to  fore- 
knowledge, i.  e.  say  they,  according  to  the  foreknowledge  of  our  faith,  and 
repentance  and  perseverance  : But  if  that  were  Paul’s  foreknowledge,  why 
then  would  he  say,  That  “ those  whom  he  did  foreknow,  he  also  did  pre- 
destinate to  be  conformed  to  the  image  of  his  Son,”  Rom.  8 : 29,  if  God  did 
foreknow  them  first  conformed,  why  did  he  then  predestinate  them  to  be 
conformed  ? And  if  that  were  Peter’s  foreknowledge,  why  then  would  he 
say,  “ That  they  were  elect  according  to  the  foreknowledge  of  God  the 
Father, — unto  obedience  ?”  1 Pet.  1 : 3.  If  God  did  foreknow  them  first 
obedient,  how  then  did  he  “ foreknow  them  unto  obedience  ?”  I know  it  is 
a question,  whether  God  in  foresight  “ of  belief,  and  perseverance  in  faith 
and  holiness,  do  choose  us  to  salvation  ?”  For  my  part  I am  for  the  nega- 
tive upon  these  well-known  grounds. 

1.  Because  election  on  faith  foreseen  makes  God  to  go  out  of  himself, 
looking  to  this  or  that  in  the  creature,  upon  which  his  will  may  be  deter- 
mined to  elect;  now  this  is  against  the  all-sufficiency  of  God’s  knowledge, 
as  if  he  should  get  knowledge  from  the  things  we  know ; and  against  the 
all-sufficiency  of  God’s  will,  as  if  he  must  be  beholden  to  something  in 
us,  before  the  business  of  our  election  can  be  determined. 

2.  Because  election  qn  faith  or  love  foreseen,  it  makes  God  to  choose  us 
when  we  have  chosen  him,  and  to  love  us,  when  we  have  loved  him  first  ? 
But  this  is  contrary  to  Scripture,  “ We  love  him,  because  he  loved  us  first: 


CHAP.  I.] 


LOOKING  UNTO  JESUS. 


57 


and  herein  is  love,  not  that  we  loved  God,  but  that  he  loved  us,  and  sent 
his  Son  to  be  the  propitiation  for  our  sins,”  1 John  4 : 19 ; ver.  10 

8.  Because  election  on  faith  foreseen,  stands  not  with  the  freedom  of 
God’s  will  with  himself,  but  God  tells  us  plainly,  “ I will  have  mercy  on 
whom  I will  have  mercy,  and  I will  have  compassion  on  whom  I will  have 
compassion,”  Rom.  9 : 15,  16.  See  Jo.  Goodwin’s  expos,  on  Rom.  9 : 15, 
16.  I know  some  would  not  have  this  text  understood  of  election  from 
eternity,  but  of  justification,  adoption,  salvation,  and  yet  they  ^rant  the 
truth  of  it  to  be  alike,  whether  in  reference  to  election,  or  justification  : 
The  words,  “ I will  have  mercy  on  whom  I will  have  mercy,”  are  one  and 
the  same  with  these  words  spoken  by  God  to  Moses,  “ I will  be  gracious 
to  whom  I will  be  gracious,”  Exod.  38  : 19.  Now,  to  be  gracious,  as  is 
confessed,  properly  imports  a propenseness  of  mind  and  will  to  do  some 
signal  good  without  any  motive  or  engagement  thereunto  from  without, 
especially  from  the  person  or  persons  to  whom  this  good  is  done,  or  in- 
tended; which  is  a plain  argument,  that  “1  will  have  mercy,”  is  not  of  that 
kind  of  mercy,  the  exercise  whereof  is  drawn  out,  or  procured  by  any  thing 
whatsoever  iu  those  to  whom  it  is  showed,  but  because  it  pleaseth  itself,  or 
him  in  whom  it  resideth  so  to  do ; and  in  this  respect  mercy  differs  very 
little,  or  nothing  at  all  from  grace ; the  apostle  exchanging  Moses’s  words, 
was  but  his  interpreter. 

4. '  Because  election  on  faith  foreseen  is  all  one  as  to  say,  We  are  or- 
dained to  eternal  life  because  we  believe;  but  the  Scripture  speaks  contrary, 
“ As  many  as  were  ordained  to  eternal  life  believed,”  Acts  13  : 48.  And 
not  as  many  as  believed  were  ordained  to  eternal  life. 

5.  Because  a prime  and  eternal  cause  cannot  depend  on  the  selfsame 
temporal  effects  which  are  thereby  caused ; now  election  is  the  prime 
and  eternal  cause  whence  our  faith,  repentance,  and  perseverance  were 
derived,  and  therefore  our  faith,  repentance,  and  perseverance  cannot 
be  imagined  antecedent  causes,  conditions,  or  motives  unto  the  divine 
election. 

6.  Because  election  on  faith  foreseen,  or  election  of  men  believing  and 

persevering  in  faith  and  holiness  unto  the  last  gasp,  brings  with  it  many 
absurdities.  As,  1.  This  is  to  elect  men,  not  considered  as  in  the  state 
of  innocency,  nor  of  misery,  but  as  in  a state  of  grace,  contrary  to  their 
own  tenets.  2.  This  is  not  to  bring  faith,  holiness,  perseverance  out  of 
the  gracious  benefit  of  election,  but  to  bring  eleciion  out  of  the  foreseen 
acts  of  believing,  obeying,  persevering,  quire  contrary  to  scriptures,  u He 
hath  chosen  us  in  him  before  the  foundation  of  the  world,  that  we  should 
be  holy  and  without  blame  before  him  in  love,”  Eph.  1:4.  3.  This  were 

to  say,  that  election  or  predestination  affords  no  man  any  help  at  all,  in  the 
way  unto  eternal  salvation  ; for  how  can  that  be  the  cause  leading  in- 
fallibly in  the  way  into  eternal  life,  which  conies  not  so  much  as  into  con- 
sideration, until  a man  have  run  out  his  race  (at  least  in  God’s  foreknow- 
ledge) in  faith  and  godliness,  and  be  arrived  at  heaven’s  gates.  Such  a 
falsely  named  predestination  might  more  truly  and  properly  have  been 
called  a post-destination.  But  I have  too  long  stood  on  this  controversy, 
and  indeed  it  is  against  my  design,  u Which  is  not  to  minister  questions, 
but  rather  edifying,  which  is  iu  faith,”  1 Tim.  1:4.  I remember  what  I 
have  read,  aud  indeed  I begin  already  to  feel,  that  these  controversial  points 
will  but  discompose  our  spirits,  and  waste  our  zeal,  our  love,  our  delight 
in  Jesus,  (this  lovely  subject  and  object  we  are  viewing),  even  by  the  inter- 
ruption and  diversion  of  our  own  contemplations.  Not  a word  more  iu 
that  kind. 


58 


LOOKING  UNTO  JESUS. 


[BOOK  n 


Sect.  YII. — The  Purpose. 

Of  the  purpose  of  God  concerning  man’s  salvation  before  all  worlds, 
we  read  in  scriptures,  “ We  know  that  all  things  work  together  for  good, 
to  them  that  love  God,  to  them  who  are  called  according  to  his  purpose,” 
Rom.  8 : ‘28.  And  it  is  said  of  Jacob  and  Esau,  that  “ being  not  yet  born, 
neither  having  done  any  good  or  evil,  that  the  purpose  of  God  according 
to  election  might  stand,”  Rom.  9 : 11.  And,  u in  Christ  we  are  said  to 
obtain  an  inheritance,  being  predestinate  according  to  the  purpose  of  him 
who  worketh  all  things  after  the  counsel  of  his  own  will,”  Eph.  1:11. 
And  elsewhere  the  apostle  speaks  of,  “ the  manifold  wisdom  of  God,  ac- 
cording to  the  eternal  purpose,  which  he  purposed  in  Christ  Jesus  our 
Lord,”  Eph.  3 : 11.  And  again,  “ He  hath  saved  us  and  called  us  with  an 
holy  calling,  not  according  to  our  works,  but  according  to  his  own  pur- 
pose and  grace,  which  was  given  us  in  Christ  Jesus,  before  the  world 
began,”  2 Tim.  1 : 2.  All  these  hold  forth  this  truth,  That  God  purposed 
in  himself  from  all  eternity  to  bring  them,  whom  he  foreknew,  to  life  and 
to  salvation.  This  purpose  of  God,  in  order  of  nature,  comes  before  pre- 
destination, in  that  we  are  said  to  “ be  predestinate  according  to  his  pur- 
pose,” Eph.  1:11.  And  yet  it  must  needs  follow  after  his  foreknowledge 
and  counsel  : for,  first,  he  loves  before  he  will  purpose,  “ And  every  pur- 
pose is  established  by  counsel.”  Yea,  “ without  counsel  purposes  (saith 
the  wise  man)  are  disappointed,”  Prov.  20  : 18.  and  15  : 22.  Why  then, 
first  he  counsels  (I  speak  after  the  manner  of  men)  and  then  he  foreknows, 
i.  e.  either  he  knows  whom  he  will  choose,  for  God  doth  not  blindly  choose 
he  knows  not  whom,  or  else  he  sets  his  love  to  life  on  some,  he  knows  them 
with  a knowledge  of  approbation,  and  then  he  settles  a purpose  to  bring 
them  to  life,  whom  he  so  foreknows,  in  that  especial  and  unspeakable 
way. 

This  purpose  of  God  speaks  our  stability  and  certainty  of  salvation  in 
Christ;  when  God  once  purposeth,  it  is  past  altering;  “Surely  as  I have 
thought,  so  shall  it  come  to  pass,  and  as  I have  purposed  (saith  God)  so  shall 
it  stand.”  You  may  write  upon  it,  that  God’s  purposes  are  immutable. 
Would  not  Paul  lightly  alter  purposes  taken  up  by  him  ; “ When  I was 
therefore  thus  minded  (saith  he)  did  I use  lightness  ? Or  the  thing  that  I 
purpose,  do  I purpose  according  to  the  flesh,  that  with  me  there  should  be 
yea,  yea,  and  nay,  nay?”  Would  not  Paul  (I  say)  alter  his  purpose?  And 
will  God,  think  you,  alter  his?  Methinks  this  word  speaks  to  me,  as  if  I 
heard  God  say  from  all  eternity,  “ It  is  my  purpose  to  save  a remnant  of 
mankiud,  though  all  are  lost  by  sin,  yet  my  wisdom  hath  found  out  a way 
to  choose  out  some,  and  though  those  some,  those  few  that  I have  purposed 
to  save,  stand  in  very  slippery  places,  yet  I will  be  the  same  yesterday,  and 
to-day,  and  for  ever,”  Ileb.  13  : 8.  I foresee  indeed  many  thousands  of 
failings  and  exasperations,  to  alter  the  purpose  that  I have  towards  my 
people,  I foresee  their  daily  provocations  of  my  justice,  I foresee  their  many 
lusts  within,  and  their  many  enemies  without,  I foresee  that  grace  inherent. 
I will  give  them,  to  be  as  mutable  in  all  the  progeny,  as  in  their  father 
Adam ; and  if  I leave  them  in  the  hauds  of  their  own  counsel,  they 
cannot  but  depart  daily  from  me,  even  as  water,  though  it  could  be  made 
as  hot  as  fire,  yet  being  left  unto  itself,  it  will  quickly  reduce,  and 
work  itself  to  its  own  original  coldness  again ; I foresee  them  in  their  best 
condition,  at  full  sea,  at  their  highest  tide  of  grace,  to  be  as  changeable 
and  moveable  several  ways,  as  wheels;  to  be  as  perplexed,  hiudered  and 
distracted  in  themselves,  as  cross  wheels  in  oue  another;  grace  swaying 
one  way  and  flesh  another  way,  and  what  stability  can  I think  in  such  ? 
Why  yet,  (says  God)  yet  I purpose  to  bring  this  little  flock  to  heaven,  my 


LOOKING  UNTO  JESUS. 


59 


CHAP.  I.] 

purpose  is  in,  and  from  myself,  and  I am  God,  and  not  man,  and  therefore 
I cannot  repent,  nor  call  in  the  purpose  which  now  I have.  Have  I said, 
and  shall  not  I do  it  ? Have  I spoken,  and  shall  I not  make  it  good  ? 
Numb.  23  : 19.  Yes,  yes,  my  purposes  must  stand,  and  for  this  purpose  T 
will  set  my  Son  betwixt  my  people  and  myself,  so  that  if  they  sin,  1 will 
look  on  him,  and  by  that  means,  I will  see  no  iniquity  in  Jacob,  nor  trans- 
gression in  Israel,  Numb.  23  :21.  And  for  this  purpose,  I will  join  to  the 
wheels  the  living  creatures,  that  when  the  living  creatures  go,  the  wheels 
shall  go,  and  when  the  living  creatures  stand  they  shall  stand,  and  when  the 
living  creatures  are  lifted  up  from  the  earth,  the  wheels  shall  be  lifted  up 
against  them,  for  the  spirit  of  the  living  creatures  shall  be  in  the  wheels, 
Ezek.  1 : 21.  My  meaning  is,  that  my  saints  shall  not  have  their  stability 
from  themselves,  for  they  are  like  wheels,  but  they  shall  have  it  from  me, 
and  from  my  Son,  unto  whom,  by  the  same  Spirit  of  life,  they  shall  be 
united.”  Thus  may  I imagine  the  Lord  from  all  eternity  to  say,  and  speak, 
and  purpose  with  himself ; and  surely  his  purposes  must  stand  upon  this 
account,  “ For  the  gifts  and  calling  of  God,  are  without  repentance,” 
Rom.  11 : 29. 

Sect.  YIII.  The  Decree. 

The  decree  of  God  concerning  man’s  salvation  before  the  foundation  of 
the  world,  appears  in  these  texte,  “ I will  declare  the  decree,”  (saith  God.) 
What  was  that?  Why,  concerning  Christ,  and  concerning  the  Church, 
u Thou  art  my  Son,  this  day  have  I begotten  thee.  Ask  of  me,  and  I shall 
give  thee  the  heathen  for  thine  inheritance,  and  the  uttermost  parts  of  the 
earth  for  thy  possession,”  Psalm  2:7,  8.  It  was  God’s  decree  to  give  out 
of  Jews  and  gentiles  a church  to  Christ;  and  this  decree  was  made  in  that 
day  of  eternity,  when  the  Son  of  God  was  begotten  of  the  Father.  This 
decree  in  scripture  phrase  hath  several  titles,  1.  It  is  the  very  same  with 
that  which  we  usually  term  predestination  ; for  what  is  predestination  but  a 
decree  of  God  concerning  the  different  preparation  of  grace,  whereby  some 
are  guided  infallibly  unto  salvation  ? Predestination  is  a decree  both  of 
the  means  and  end ; a decree  of  given  grace  effectual  unto  some  persons 
here,  and  of  bringing  the  same  persons  unto  glory  hereafter.  This 
decree,  this  predestination,  this  golden  chain  of  the  means  and  end,  is  set 
down  by  the  apostle,  “Whom  he  did  predestinate  them  he  also  called, 
and  whom  he  called  them  he  also  justified,  and  whom  he  justified  them  he 
also  glorified,”  Rom.  8 : 30.  As  God  hath  predestinated  some  to  life 
and  glory,  so  he  hath  predestinated  them  to  be  called  and  justified  before 
they  be  glorified;  whomsoever  the  Lord  hath  decreed  to  save,  them  hath 
he  also  decreed  to  sanctify  before  they  come  to  enjoy  that  salvation. 
God  hath  chosen  us  in  Christ  before  the  foundation  of  the  world,  that  we 
should  be  first  holy  and  then  happy,  Eph.  1 :4.  See  how  these  are  twisted 
by  the  apostle  once  and  again,  “God  hath  from  the  beginning  chosen 
you  to  salvation,  through  sanctification  of  the  Spirit,  and  belief  of  the 
truth,”  2 Thess.  2:13.  I have  heard  of  some  blasphemous  reasonings, 
“ If  we  are  predestinated  to  be  saved,  we  may  live  as  we  list,  for  howso- 
ever we  live,  though  never  so  wickedly,  yet  we  shall  be  saved.”  0 fear- 
ful ! 0 devilish  reasoning ! surely  this  comes  from  the  devil,  and  not  from 
God,  or  his  word : mark  here  one  of  Satan’s  depths : “ In  outward  things 
he  tempts  men  to  distrust  God,  and  to  rely  altogether  on  means  : but  in 
heavenly  things  and  matters  of  salvation  he  tempts  men  to  lay  all  on 
God’s  decrees,  and  God’s  purposes,  without  any  regard  had  to  the  means,” 
Gal.  3 : 29.  Such  men  might  as  well  say,  The  Lord  hath  appointed  that 
we  shall  live  to  such  a time,  and  till  then  we  shall  not  die,  and  therefore 
•what  need  we  food  in  health,  or  physic  in  sickness  ? Oh  take  heed  of  these 


60  LOOKING  UNTO  JESUS.  [BOOK  H. 

reasonings  ! God’s  decree  doth  not  remove  the  use  of  the  means,  but 

establish  and  confirm  them.  2.  This  decree,  is  the  same  with  that  book 

of  life  wherein  are  written  the  names  of  the  elect ; Paul  tells  us  of  “ some 
women,  with  Clement,  and  other  fellow-laborers,  whose  names  are  in  the 
book  of  life,”  Phil.  4:3.  And  Christ  bids  his  disciples  “rejoice,  because 
their  names  are  written  in  heaven,”  Luke  10  : 20.  And  John  saw  in 
his  vision  “the  dead,  small  and  great,  stand  before  God,  and  the  books 
were  opened,  and  another  book  was  opened,  which  is  the  book  of  life,” 

Rev.  20  : 12.  As  captains  have  a book  wherein  they  write  the  names  of 

their  soldiers,  and  citizens  have  a book  wherein  they  record  the  names  of 
their  burgesses : so  God  hath  his  decree  or  book  of  life,  in  which  he 
registers  all  that  belong  to  him.  Some  other  texts  speak  of  a book  of  life, 
as,  “ Blot  me,  I pray  thee,  out  of  thy  book  which  thou  hast  written,”  said 
Moses  in  his  zeal  for  Israel,  to  whom  the  Lord  answered,  “Whosoever 
sinneth  against  me,  him  will  I blot  out  of  my  book,”  Exod.  32  : 32,  33. 
But  this  was  not  the  book  (say  some)  of  God’s  eternal  decree,  but  the  book 
of  his  providences.  God  hath  a double  book,  and  both  in  a figure ; he  hath 
a book  of  his  resolved  decrees,  and  a book  of  his  acted  providences;  this 
latter  is  but  a transcript  or  a copy  of  the  former  : those  huge  original 
volumes  of  love  and  blessings  which  God  bath  laid  up  in  his  heart 
for  his  own  people  from  all  eternity,  is  the  book  I mean ; indeed  this  book 
is  writing  out  every  day,  by  the  hand  and  pen  of  providence  in  the  ordering 
of  all  those  affairs  which  concern  our  salvation.  3.  This  decree  is  the  very 
same  also  with  God’s  seal;  “The  foundation  of  God  standeth  sure,  having 
this  seal,  the  Lord  knoweth  them  that  are  his,”  2 Tim.  2 : 19.  A seal  is  used 
in  three  cases;  1.  To  keep  things  distinct.  2.  To  keep  things  secret.  3. 
To  keep  things  safe;  in  every  one  of  these  respects  God’s  decrees  are 
seals;  but  especially  in  the  last;  those  souls  that  are  sealed  by  God,  they 
are  safe  in  the  love  and  favor  of  God;  as  when  Job  tells  us  that  “God 
seale th  up  the  stars,”  (i.  e.)  say  some,  he  preserveth  the  stars  in  their  orbs, 
in  the  places  where  he  hath  set  them  they  shall  never  drop  out,  so  God 
seals  up  his  saints,  (i.  e.)  he  secures  them  of  the  eternal  love  of  God,  so 
that  they  shall  never  drop  out  of  his  heart.  All  these  titles  speak  the  im- 
mutability of  God’s  eternal  emanant  acts,  q.  d.  “ I decree,  I predestinate, 
I book  it,  seal  it,  that  such  and  such  persons  shall  be  eternally  saved ; and 
why  all  this  ! but  to  note  the  certainty  and  stability  of  the  thing.  Shall 
great  monarchs  of  the  earth  do  thus  ? Shall  they  decree,  and  book,  and 
seal,  to  show  their  greatness  and  wisdom,  that  they  could  so  resolve  as  no 
person  or  power  whatsoever  should  be  strong  enough  to  cause  them  to 
change  their  resolutions  ? And  shall  not  I much  more  ? Bo  not  I know, 
or  foresee  all  that  can  or  will  follow  ? Is  there  any  power,  or  ever  shall 
be,  to  take  them  out  of  my  hands  ? Or  is  it  possible  that  ever  I should 

have  a relenting  thought  at  the  saving  of  these  souls?  Can  any  thing  fall 

out  hereafter  to  make  me  more  provident,  more  powerful,  more  wise,  more 
merciful,  than  now  I am  ? It  may  be  in  some  things  I may  will  a change, 

but  can  I in  any  thing  truly  change  my  will  ? No,  no,  “ I am  the  Lord,  I 

change  not,  therefore  ye  sons  of  Jacob  are  not  consumed,”  Malachi,  3 : 6. 

Sect.  IX. — The  Covenant. 

The  covenant  concerning  man’s  salvation  is  the  last  and  main  particular 
I instanced  in  : I dare  not  be  too  curious  to  insist  on  the  order  of  nature, 
and  the  rather,  because  I believe  the  covenant  betwixt  God  and  Christ  from 
everlasting,  is  interwoven  with  the  decree,  foreknowledge,  and  election 
above.  So  the  apostle  tells  us,  “ He  hath  chosen  us  in  Christ  before  the 
foundation  of  the  world/’  Eph.  1:4.  Mark  that,  in  Christ.  There  was 


CHAP.  I.] 


LOOKING  UNTO  JESUS. 


61 


an  eternal  plot  betwixt  the  Father  and  the  Son;  there  was  a bargain  made 
(I  speak  it  with  reverence)  betwixt  God  and  Christ,  there  was  a covenant 
betwixt  the  Lord  and  his  Son  Jesus  Christ,  for  the  salvation  of  the  elect; 
and  of  this  observe  we  especially  these  following  texts. 

In  Isaiah  49  : 1,  2,  3,  4.  The  prophet  seems  to  set  it  dialogue-ways ; one 
expresseth  it  thus:  First,  Christ  begins,  and  shows  his  commission,  telling 
God  how  he  had  called  him,  and  fitted  him  for  the  work  of  redemption,  and 
he  would  know  what  reward  he  should  have  of  him  for  so  great  an  under- 
taking.“ The  Lord  hath  called  me  from  the  womb,  from  the  bowels  of 
my  mother  hath  he  made  mention  of  my  name,  and  he  hath  made  my  mouth 
like  a sharp  sword,  in  the  shadow  of  his  hand  hath  he  hid  me,  and  made 
m-e  a polished  shaft,  in  his  quiver  hath  he  hid  me,”  Isa.  49  : 1,  2.  Upon 
this,  God  answers  him,  and  tells  him  what  reward  he  should  have  for  so 
great  an  undertaking ; only  at  first  he  offers,  low,  viz  : only  the  elect  peo- 
ple of  Israel.  And  he  said  unto  me,  “ Thou  art  my  servant,  0 Israel,  in 
whom  I will  be  glorified : Or,  Israel  it  is  in  whom  I will  be  glorified  by 
thee,”  Isa.  49  : 3.  Christ  who  stood  now  a maAing  his  bargain  with  him, 
thought  these  too  few,  and  not  worth  so  great  a labor  and  work,  because 
few  of  the  Jews  would  come  in,  but  would  refuse  him,  and  therefore  he 
says,  he  should  labor  in  vain,  if  this  were  all  his  recompense,  “ Then  said 
I,  I have  labored  in  vain,  I have  spent  my  strength  for  nought,  and  in 
vain,”  Isa.  49  : 4.  And  yet  withal  he  tells  God,  that  seeing  his  heart  was 
so  much  in  saving  sinners,  he  would  do  it  howsoever  for  these  few,  com- 
forting himself  with  this,  that  his  work  or  his  reward  was  with  the  Lord. 
Upon  this  God  comes  off  more  freely,  and  opens  his  heart  more  largely  to 
him,  as  meaning  more  amply  to  content  him  for  his  pains  in  dying.  u It 
is  a light  thing  that  thou  shouldest  be  my  servant  to  raise  up  the  tribes 
of  Jacob,  and  to  restore  the  preserved  of  Israel,”  Isa.  49  : 6.  That  is  not 
worth  dying  for,  I value  thy  sufferings  more  than  so,  “ I will  also  give 
thee  for  a light  to  the  gentiles,  that  thou  mayest  be  my  salvation  unto  the 
ends  of  the  earth.”  Methinks  1 imagine  as  if  I heard  God  speak  unto 
Christ  from  eternity,  “ See,  here  I have  loved  a remnant  of  mankind  both 
of  Jews  and  gentiles,  with  an  everlasting  love,  I know  they  will  sin  and 
corrupt  themselves,  and  so  become  enemies  to  me,  and  liable  unto  eternal 
death ; now  thou  art  a mighty  person,  able  to  do  what  I require  of  thee 
for  them ; if  thou  wilt  take  upon  thee  their  nature  and  sins,  and  under- 
take to  satisfy  my  justice  and  law,  and  take  away  that  hatred  that  is  in 
them  towards  me  and  my  law,  and  make  them  a believing  holy  people, 
then  I will  pardon  them,  and  adopt  them  in  thee  for  my  sons  and  daughters, 
and  make  them  co-heirs  with  thee,  of  an  incorruptible  crown  of  life.” 
And  then  said  Christ,  “ Lo  I come,  to  do  thy  will,  0 God,”  Heb.  10:  7,  9. 
Then  Christ  as  it  were,  struck  hands  with  God,  to  take  upon  him  the 
nature  and  sin  of  man,  and  to  do  and  suffer  for  him  whatsoever  God 
required  of  him.  Certainly  thus  was  the  whole  business  of  our  salvation 
first  transacted  betwixt  God  the  Father  and  Christ,  before  it  was  revealed 
to  us.  Hence  we  are  said  to  be  given  unto  Christ.  “ I have  manifested 
thy  name  (saith  Christ)  unto  the  men  which  thou  gavest  me  out  of  the 
world:  thine  they  were,  and  thou  gavest  them  me,”  John  17  :6.  This 
very  giving  implies,  as  if  the  Father  in  his  eternity  should  have  said  to 
the  Son,  “ These  I take  to  be  vessels  of  mercy,  and  these  thou  shalt  bring 
unto  me,  for  they  will  destroy  themselves,  but  thou  shalt  save  them  out 
of  their  lost  estate.”  And  then  the  Son  takes  them  at  his  Father’s  hand, 
and  looking  at  his  Father’s  will,  “ This  is  the  Father’s  will  which  hath 
sent  me,  that  of  all  which  he  hath  given  me  I should  lose  nothing,”  John 
6 : 39.  He  thereupon  takes  care  of  each,  he  would  not  for  a world  any  of 


62  LOOKING  UNTO  JESUS.  [BOOK  II. 

them  should  be  lost,  which  his  Father  hath  given  him,  they  are  more  dear 
than  so. 

In  Isai.  53  : 10, 11,  and  in  Psalm  40 : 6,  Christ  is  brought  in  as  a surety 
offering  himself  for  us,  and  readily  accepting  of  God’s  will  in  this  very 
matter  : and  hence  it  is  that  he  is  called  God’s  servant,  and  his  ears  are  said 
to  be  opened. 

In  Isaiah  42  : 1,  6,  this  very  covenant  is  expressly  mentioned.  Thus 
God  speaks  of  Christ.  “ Behold  my  servant  whom  i uphold,  mine  elect 
in  whom  my  soul  delighteth  : — I will  give  thee  for  a covenant  of  the  people, 
for  a light  of  the  gentiles,,,  Isa.  53  :11.  Psalm  40  : 6.  Yea,  this  covenant 
and  agreement  seems  to  be  confirmed  with  an  oath,  in  Heb.  7 : 28.  And 
for  this  service  Christ  is  required  to  “ ask  of  God  and  he  will  give  him  the 
heathen  for  his  inheritance, ” Psalm  2 : 8.  Observe  how  the  church  of  God 
is  given  to  Christ,  as  a reward  of  that  obedience  which  he  showed  in  accept- 
ing of  the  office  of  a surety  for  us.  This  stipulation  some  make  to  be  that 
counsel  of  peace  spoken  of  by  the  prophet,  “ And  the  counsel  of  peace  shall 
be  betwixt  them  both,”  ^ech.  6 : 13.  (t.  e.)  between  the  Lord,  “ and  the 
man  whose  name  is  the  Branch,”  verse  12.  And  for  this  agreement  it  is 
that  Christ  is  called  the  second  Adam  ; for  as  with  the  first  Adam  God 
plighted  a covenant  concerning  him  and  his  posterity,  so  also  he  did  indent 
with  Christ  and  his  seed  concerning  eternal  life  to  be  obtained  by  him.  I 
deny  not  but  that  some  promises  were  made  only  to  Christ  in  his  own  per- 
son, and  not  to  descend  to  his  children,  as,  “ Sit  thou  on  my  right  hand 
until  I make  thine  enemies  thy  footstool,”  Heb.  1 : 13.  u And  he  shall  see 
his  seed,  he  shall  prolong  his  days,  the  pleasure  of  the  Lord  shall  prosper  in 
his  hands,”  Isa.  53  : 10.  “ And  ask  of  me,  and  I will  give  thee  the  heathen 
for  thine  inheritance,  and  the  uttermost  parts  of  the  earth  for  thy  posses- 
sion,” Psal.  2 : 8.  But  there  are  other  promises  made  to  him  and  his  ; as 
that  grand  promise,  “ I will  be  to  him  a Father,  and  he  shall  be  to  me  a 
Son,”  Heb.  1 : 5.  Jer.  32  : 38.  It  is  first  made  to  him,  and  then  to  us ; and 
that  special  promise  of  spiritual  grace,  John  1 : 16,  of  justification,  Isa. 
50:8,  of  victory  and  dominion,  Psalm  110:2,  of  the  kingdom  of  glory, 
Luke  24  : 26.  They  are  every  one  first  made  to  him,  and  then  to  us. — 
The  business  from  eternity  lay  thus,  “ Here  is  man  lost  (said  God  to  his 
Son)  but  thou  shalt  in  the  fulness  of  time  go  and  be  born  of  flesh  and  blood, 
and  die  for  them,  and  satisfy  my  justice,  and  they  shall  be  thine  for  a por- 
tion, and  they  shall  be  called,  the  holy  people,  the  redeemed  of  the  Lord,  Isa, 
62  : 12.  This  shalt  thou  do,  (said  the  Father,)  and  upon  these  terms  they 
shall  live  that  believe.”  This  was  God’s  covenant  with  the  Son  of  his  love 
for  us  ) to  whom  the  Son  answered  (as  it  were)  again,  “ Content,  Father,  I 
will  go  and  fulfil  thy  pleasure,  and  they  shall  be  mine  forever ; I wMl  in  the 
fulness  of  time  die  for  them,  and  they  shall  live  in  me  :”  Burnt-offerings, 
and  sin-offerings,  thou  hast  not  required,  (no  it  was  self-offering).,  then  said 
I,  “ Lo,  I come,  in  the  volume  of  the  book,  it  is  written  of  me,  to  do  thy 
will,  O my  God,”  Psal.  40  : 6,  7.  In  what  book  was  it  written,  that  Christ 
should  come  to  do  the  will  of  God  ? Not  only  in  the  book  of  the  law  and 
the  prophets,  but  also  in  the  book  of  God’s  decrees.  In  this  sense,  “ The 
Lamb  was  slain  from  the  foundation  of  the  world,”  Bev.  13  : 8.  His 
Father  from  before  all  time,  appointed  him  to  be  our  high  priest,  and  he 
from  all  eternity  subscribed  to  his  Father’s  pleasure  in  it. 

In  Gal.  3 : 15.  “ Brethren,  I speak  after  the  manner  of  men,  though  it 
be  but  a man’s  covenant,  yet  if  it  be  confirmed,  no  man  disannulled  or  add- 
ed thereto,”  verse  16.  Now  to  Abraham  and  his  seed  were  the  promises 
made,  He  said  not,  and  to  seeds  as  of  many  : but  as  of  one,  and  to  thy 
seed,  which  is  Christ.  There  is  a question  whether  this  covenant  here 
mentioned,  was  made  only  betwixt  God  and  Christ,  or  only  betwixt  God  and 


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LOOKING  UNTO  JESUS. 


63 


us,  or  both  betwixt  God  and  Christ,  or  only  betwixt  God  and  us.  The  occa- 
sion of  this  question  is  in  these  words,  “ Now  to  Abraham  and  his  seed 
were  the  promises  made.”  He  saith  not,  And  to  seeds,  as  of  many;  but  as 
of  one,  and  to  thy  seed,  which  is  Christ.  1.  Some  argue  hence,  that  there 
is  no  covenant  or  promise  made  to  us,  but  only  to  Christ,  or  with  Christ, 
Christ  stood  for  us,  and  articled  with  God  for  us,  and  performed  the 
conditions  for  life  and  glory;  so  that  the  promises  are  made  all  to  him; 
yet  this  .indeed  is  confessed,  that  because  we  are  Christ’s,  and  are 
concerned  in  the  covenant,  it  is  therefore  sometimes  called  a covenant  mado 
with  us ; “I  will  make  a new  covenant  with  the  house  of  Israel,  and  with 
the  house  of  Judah,”  Jer.  31:31.  Not  that  the  covenant  is  really 
made  with  us,  but  only  with  Christ  for  us,  and  when  we  feel  ourselves  under 
the  power  of  the  promise,  we  begin  then  to  know,  that  we  are  in  that  same 
covenant.  But  this  is  rather  (say  they)  to  feel  ourselves  in  that  covenant 
which  God  hath  made  with  Christ,  than  to  enter  into  covenant  with  God 
ourselves. 

2.  Others  argue  hence,  that  there  is  no  covenant  or  promise  made  with 
Christ  personal,  but  only  with  Christ  mystical,  such  who  are  members  of 
Christ,  and  so  united  to  Christ,  for  mark  the  text  (say  they)  “ The  promise 
is  made  first  to  Abraham,  aud  then  to  his  seed  This  seed  is  such  a seed 
as  comes  to  have  a right  to  the  promise  in  order  from  Abraham  : now  this 
cannot  be  Christ  personal,  but  Christ  mystical.  And  whereas  the  text  says, 
u The  promise  is  not  made  to  seeds,  but  to  one  seed,  which  is  Christ.” 
They  distinguish  of  a double  seed  of  Abraham ; first  there  is  a carnal 
natural  seed,  according  to  the  flesh,  and  in  this  sense  Christ  speaks  to  those 
wicked  unbelieving  Jews  which  went  about  to  kill  him.  “I  know  ye  are 
Abraham’s  seed,  but  ye  seek  to  kill  me:”  John  8:37.  Secondly,  There  is 
a spiritual  seed,  that  walk  in  the  faith  and  steps  of  Ahraham,  “ Know  ye 
therefore,  that  they  which  are  of  faith,  the  same  are  the  children  of 
Abraham.”  And,  “ if  ye  be  Christ’s,  than  are  ye  Abraham’s  seed,  and 
heirs  according  to  the  promise.  Now,  the  promise  is  made  to  Abraham  and 
his  seed,  not  seeds,”  i.  e.  not  to  both  seeds,  both  carnal  and  spiritual;  but 
only  to  the  one,  which  is  the  spiritual  : and  this  seed  is  Christ,  i.  e.  Christ 
mystical,  the  body  of  Christ,  the  faithful  that  are  knit  to  Christ  by  a true 
and  lively  faith. 

3.  Others  argue  hence,  that  this  covenant  is  made  both  betwixt  God 
and  Christ,  and  betwixt  God  and  us;  first,  betwixt  God  and  Christ;  all  the 
work  of  redemption  and  salvation  was  transacted  betwixt  God  and  Christ 
before  the  foundation  of  the  world  ; but  this  doth  not  hinder  but  that  the 
same  promise  is  afterwards  in  time  made  to  us  also  : Look,  as  it  is  in  cove- 
nants amongst  men,  while  the  child  is  yet  unborn,  the  father  takes  convey- 
ance of  an  inheritance  for  his  child,  which  he  keeps  in  his  own  hand  till 
the  child  be  born  and  come  to  years,  and  then  he  puts  it  iuto  his  own 
possession;  so  it  is  here,  we  are  for  a time  hid  in  the  womb  of  God’s  elec- 
tion, till  we  are  brought  forth  by  the  grace  of  regeneration;  now  during  this 
time  we  are  not  in  ourselves  capable  of  receiving  any  promise  of  life  made 
to  us;  but  it  is  made  to  Christ  in  our  behalf,  aud  he  receives  the  promise 
from  the  Father  in  our  stead  : but  yet  so  that  when  we  come  to  be  born 
anew,  the  promises  are  made  unto  ourselves,  and  then  we  are  put  into 
possession  of  them. 

Here  then  is  the  meaning  of  the  text,  “The  covenant  is  made  with 
Christ,”  i.  e.  with  Christ  and  his  heirs;  principally  with  Christ,  and  with 
Abraham’s  nature  in  Christ,  and  yet  personally  with  believers,  who  are 
also  the  seed  of  Abraham.  All  the  difference  is  in  that  term  Christ,  What 
thereby  is  meant,  whether  Christ  personal,  or  Christ  mystical,  or  Christ 
representative  ? Aud  we  say, — 


64 


LOOKING  UNTO  JESUS. 


[BOOK  II. 


1.  Not  Christ  personal,  I mean  not  Christ’s  person  singly  considered ; 
for  that,  1.  Would  fight  with  the  scope  of  Paul,  whose  bent  it  is  to  prove 
the  promise  of  eternal  life  to  be  made  to  all  believers;  And  that,  2.  Would 
conclude  the  promise  of  eternal  life  to  be  given  only  to  Christ,  and  not  at 
all  to  those  that  are  believers  in  Christ. 

2.  Not  Christ  mystical,  for,  1.  The  promise  is  made  to  Christ,  “ In 

whom  the  covenant  is  confirmed,”  verse  17.  2.  “ In  whom  the  nations 

were  blessed,”  verse  8.  3.  “ In  whom  we  receive  the  promise  of  the 

Spirit  through  faith,”  verse  14.  4.  “Who  was  made  a curse  for  us,” 

verse  13.  Now  not  any  of  these  can  agree  to  Christ  mystical : Christ 
mystical  did  not  confirm  the  covenant,  nor  bless  the  nations,  nor  give  the 
Spirit,  nor  was  made  a curse. 

3.  It  is  Christ  representative,  Christ  mediator,  Christ  a public  person ; 
to  whom  the  promises  are  made,  for  Christ  and  his  heirs  are  but  all  of  them 
one  confederate  family;  and  as  the  covenant  of  works  was  made  with 
Adam,  and  all  his ; and  there  were  not  two  covenants ; so  here  the  cove- 
nant is  made  with  the  second  Adam  and  his  children,  “ But  every  man  in 
his  own  order,  Christ  the  first  fruits,  and  afterwards  they  that  are  Christ’s,” 
1 Cor.  15  : 23. 

I have  now  propounded  the  object  we  are  to  look  unto:  it  is  Jesus  in 
that  eternity  before  all  time  until  the  creation ; our  next  business  is  to 
direct  us  in  the  art  or  mystery  of  grace,  how  we  are  to  look  unto  him  in 
this  respect. 


CHAPTER  II. 

Sect  I. — Of  knowing  Jesus  as  carrying  on  the  great  Work  of  our  Salva- 
tion in  that  Eternity. 

Looking  comprehends  knowing,  considering,  desiring,  hoping,  believing, 
loving,  joying,  calling  upon  Jesus,  and  conforming  to  Jesus.  If  then  we 
will  have  an  inward  experimental  look  upon  Jesus,  we  must  act  and  ex- 
ercise all  these  particulars. 

1.  We  must  know  Jesus  carrying  on  the  great  work  of  our  salvation  in 
that  eternity  before  all  time.  Come,  learn  what  this  Jesus  is,  1.  In  his  re- 
lation to  God,  and  so  he  is  God’s  Son,  eternally  begotten  before  all  worlds. 
See  above  and  learn  it  thoroughly,  who  it  is  that  was  begotten,  for  the 
person,  when  it  was,  for  the  time,  how  it  was,  for  the  manner,  and  what 
was  the  mutual  kindness  and  love  of  him  that  begot,  and  of  him  that  was 
begotten;  O the  height  and  depth  of  this  knowledge!  Come,  learn  what 
this  Jesus  is  in  his  relation  to  us  before  all  worlds;  and  to  that  purpose 
study  close  that  great  transaction  betwixt  God  and  Christ  for  our  salvation. 
1.  Study  that  project  of  God,  that  he  would  glorify  his  grace ; and  to  this 
end  that  he  would  predestinate  Christ,  and  in  Christ  he  would  choose  some 
of  the  sons  of  men,  and  amongst  the  rest  that  he  would  choose  thee,  whom 
notwithstanding  sin,  he  will  make  holy,  and  without  blame  before  him  in 
love.  2.  Study  the  counsels  of  God  concerning  man  before  all  worlds ; 0 
it  was  an  hard  question,  how  sin  should  be  pardoned,  the  sinner  reconciled, 
and  yet  God  glorify  his  justice.  None  but  the  wisdom  of  God  could  ever 
find  out  a way  to  have  had  mercy  on  the  man,  and  yet  to  take  vengeance 
on  the  sin ; “ But  herein  appeared  the  depth  of  the  riches  both  of  the 
wisdom  and  knowledge  of  God;”  he  devised  a way  to  translate  this  man’s 
sin  (suppose  thine  own  sins)  on  another’s  person  who  was  able  to  bear 


LOOKING  UNTO  JESUS. 


65 


CHAP,  n.] 

them,  and  to  interest  this  man’s  person  (suppose  thine  own  self)  in 
another’s  righteousness,  who  was  able  to  cover  him.  3.  Study  the  fore- 
knowledge of  God,  how  the  Lord  knew  his  from  everlasting  with  a know- 
ledge of  love  and  approbation ; after  the  project  was  laid,  and  the  counsels 
of  God  was  agreed  upon  it,  then  God  foreknew,  or  foresaw  whom  to 
embrace  in  his  eternal  love ; and,  0 my  soul,  if  thou  art  one  of  his,  if  God 
in  Christ  hath  of  his  own  free  love  set  thee  apart  to  life  and  salvation,  then 
know  it  for  thyself,  Job.  5:27.  It  is  inward  experimental  knowledge  we 
speak  of.  4.  Study  the  purpose  of  God  concerning  thy  salvation ; this 
purpose  of  God  speaks  the  stability  and  certainty  of  thy  salvation  in 
Christ ; his  purpose  is  in,  and  from  himself,  who  is  God  and  not  man,  and 
therefore  cannot  repent;  “hath  he  said,  and  shall  he  not  do  it?  Hath  he 
spoken,  and  shall  he  not  make  it  good?”  Numb.  23:19.  5.  Study  the 

decrees  of  God;  they  are  all  one  with  predestination,  the  book  of  life,  the 
seal  of  God.  What,  hath  the  Lord  decreed,  predestinated,  booked,  sealed 
thee  for  salvation  ? “0  how  blessed  are  the  people  that  know  the  joyful 

sound?  They  shall  walk  in  the  light  of  thy  countenance,  0 Lord,” 
Psalm  89 : 15.  6.  Study  the  covenant  of  grace : remember  how  the 
business  of  eternity  says  thus ; “ Here  is  every  man  lost,  (said  God  to  his 
Son),  but  thou  shalt  in  fulness  of  time  go,  and  be  born  of  flesh  and  blood, 
and  die  for  some  of  them,  and  satisfy  my  justice,  and  they  shall  be  thine 
for  a portion,  and  they  shall  be  called  the  holy  people,  the  redeemed  of  the 
Lord.”  To  whom  the  Son  answered,  “ Be  it  so,  Lord,  I will  go  and  fulfil 
thy  pleasure,  and  they  shall  be  mine  for  ever.”  Observe  and  be  acquainted 
with  this  covenant  in  that  very  dialogue,  first,  God  demands  of  his  Son 
that  he  lay  down  his  life,  and  for  his  labor  he  promiseth  he  shall  see  his 
seed,  Isa.  53 : 10.  And  God  shall  give  him  many  children.  And 
secondly,  the  Son  consents  to  lay  down  his  life,  and  saith,  “ Here  I am  to 
do  the  will  of  God,  thou  hast  given  me  a body,”  Heb.  10  : 5,  9.  What, 
0 my  soul,  that  the  Father  and  Christ  should  transact  a bargain  from 
eternity  concerning  thee  ? that  there  should  be  any  communing  betwixt  the 
Father  and  the  Son  concerning  thy  happiness  and  salvation  ? Surely  this 
is  worthy  thy  pains  and  study;  “ 0 hear  it,  and  know  thou  it  for  thy  good,” 
Job.  5 : 27. 

Sect.  II. — Of  considering  Jesus  in  that  respect. 

We  must  consider  Jesus  carrying  on  this  work  of  salvation  in  that 
eternity ; it  is  not  enough  to  study  and  know  him,  but  according  to  the 
measure  of  knowledge  we  have  attained,  we  must  ponder,  and  muse,  and 
meditate,  and  consider  of  him  : now,  consideration  is  an  expatiating  and 
enlarging  of  the  mind  and  heart  on  this  or  that  subject.  Consideration  is 
a fixing  of  our  thoughts,  a steadfast  bending  of  our  minds  to  some  spiritual 
matter,  till  it  work  in  the  affections  and  conversation.  We  may  know,  and 
yet  be  inconsiderate  of  that  we  do  know,  but  when  the  intention  of  our 
mind  and  heart  is  taken  up  about  some  one  known  object,  and  other  things 
are  not  for  the  present  taken  notice  of,  this  is  consideration.  0 that,  if  it 
were  possible  we  could  so  consider  Jesus  in  this  first  period  of  eternity,  as 
that  for  a while  at  least  we  could  forget  all  other  things ! Christiaus,  I 
beseech  you  be  dead  to  the  world,  be  insensible  of  all  other  things,  and 
look  only  to  Jesus.  It  is  said  that  men  in  a frenzy  are  insensible  of  what 
you  do  to  them,  because  their  minds  are  taken  up  about  that  which  they 
apprehend  so  strongly;  and  if  ever  there  was  an  object  made  known  to 
take  up  the  mind  of  a spiritual  man,  it  is  this,  even  this  : not,  but  that 
other  objects  may  be  deeply  and  seriously  minded  of  men;  it  is  reported 
of  one  Archimedes,  who  was  a great  mathematician,  that  when  the  city 
5 


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[BOOK  n. 


was  taken  wherein  he  was,  and  the  warlike  instruments  of  death  clattering 
about  his  ears,  and  all  was  in  a tumult,  yet  he  was  so  busy  about  drawing 
his  lines,  that  he  heard  no  noise,  nor  did  he  know  that  there  was  any 
danger;  but  if  such  objects  as  those  could  take  up  the  intentions  of  his 
mind,  so  as  not  to  regard  other  things,  how  much  more  should  this  consi- 
deration of  Christ : If  a carnal  heart,  a man  that  minds  earthly  things,  be 
so  taken  up  about  them,  because  they  are  an  object  suitable  to  him  ; how 
much  more  should  a gracious  heart,  that  can  see  into  the  reality  of  these 
things  of  God  and  Christ  from  everlasting,  be  so  taken  up  with  them  as  to 
mind  nothing  else : Come  then,  0 my  soul,  and  set  thy  consideration  on 
work,  as  thus : 

1.  Consider  Jesus  in  his  relation  to  God,  how  he  was  the  eternal  Son 
of  the  Father : I know  in  some  respects  we  have  little  reason  thus  to  look 
on  Jesus.  As  we  are  sinners,  and  fallen  from  God,  there  is  no  looking  on 
an  absolute  Deity;  alas,  that  majesty  (because  perfectly  and  essentially 
good)  is  no  other  than  an  enemy  to  sinners  as  sinners ; so  as  we  are 
sinners,  and  fallen  from  God,  there  is  no  looking  on  the  Son  of  God  : I 
mean  on  the  Son  of  God,  considered  in  the  notion  of  his  own  eternal  being, 
as  co-equal,  and  co-essential  to  God  the  Father : alas ! our  sin  hath  offended 
his  justice,  which  is  himself:  and  what  have  we  to  do  with  that  dreadful 
power,  which  we  have  provoked  ? But  considering  Jesus  as  Jesus,  which 
sounds  a Saviour  to  all  sinners,  believing  on  him ; and  that  this  Jesus  con- 
tains the  two  natures  of  Christ,  both  the  Godhead  and  manhood:  now  we 
that  have  our  interests  in  him,  may  draw  near,  and  (as  we  are  capable) 
behold  the  brightness  of  his  glory,  Heb.  1 : 3.  to  this  purpose  the  scriptures 
have  discovered  to  us  God  the  Son,  how  he  is  the  second  person  in  the 
Trinity,  having  the  foundation  of  personal  subsistence  from  the  Father  alone, 
of  whom  by  communication  of  his  essence  he  is  begotten  from  all  eternity; 
“ When  there  were  no  depths  I was  brought  forth,  before  the  mountains 
were  settled,  and  before  the  hills  I was  brought  forth,”  Prov.  8 : 24,  25. 
Ante  eolles  genercita  eram.  “ Before  the  mountains  I was  begotten,”  as 
some:  or,  Ante  colles  jUiata  eram , “ Before  the  mountains  I was  soned  his 
son,”  as  others  translate  it.  Why  thus,  0 my  soul,  consider  Jesus  the 
Son  of  God,  but  in  this  consideration  be  not  too  curious,  thou  hearest  of  the 
generation  of  the  Son,  and  of  the  procession  of  the  Holy  Ghost,  but  for  the 
manner  how  the  Father  begets  the  Son,  or  how  the  Father  and  Son  do 
aspire,  and  send  forth  the  holy  Spirit,  be  not  too  busy  to  inquire;  thou 
mayest  know  a little,  and  consider  a little,  but  for  the  depth  and  main  of 
this  great  mystery  of  grace,  let  the  generation  of  the  Son  of  God  be 
honored  with  silence.  I remember  one  being  too  curious,  and  too  inquisi- 
tive, “What  God  was  doing  on  that  long  evum  of  eternity  before  he  made 
the  world?”  It  was  answered,  “He  decreed  to  make  hell  for  such  curious 
inquisitors.”  Aug.  lib.  1.  Confess,  ch  12.  Be  not  therefore  too  nice  in 
this  consideration,  keep  within  bounds  of  sobriety  and  humility ; and  then 
as  thou  art  able  not  to  he  curious  to  comprehend,  the  scriptures  will  discover, 
that  before  God  made  the  world  in  that  long,  long  evum  of  eternity,  he 
was  doing  these  things.: 

1.  Some  things  in  relation  to  himself. 

2.  Some  things  in  relation  to  his  creatures. 

1.  Some  things  in  relation  to  himself;  and  those  things  were  either  proper 
or  common  to  the  three  persons.  1.  The  things  proper  to  each  of  the 
persons  were  those  internal,  incommunicable  actions  of  God,  as,  1.  To 
beget;  and  that  belongs  only  to  the  Father,  who  is  neither  made  nor 
created,  nor  begotten  of  any.  2.  To  be  begotten  : and  that  belongs  only  to 
the  Son,  wno  is  of  the  Father  alone,  not  made,  nor  created,  but  begotten. 

3.  To  proceed  from  both;  and  that  belongs  only  to  the  Holy  Ghost,  who  is 


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67 


of  the  Father,  and  the  Son,  neither  made,  nor  created,  nor  begotten,  but 
proceeding.  And  these  were  God’s  actions  in  that  eternity  before  all 
worlds;  the  Father  was  begetting  God  the  Son:  the  Son  was  begotten  of 
God  the  Father ; the  Holy  Ghost  was  proceeding  from  God  the  Father  and 
God  the  Son.  But  what,  were  these  actions  of  God  ever  in  action  during 
all  that  eternity  ? Yes,  as  they  are  called  internal  actions,  so  they  are  per- 
manent : look,  as  the  sun  doth  always  beget  his  beams,  and  both  sun  and 
beams  do  send  forth  the  heats : so  the  Father  from  all  eternity  ever  did, 
and  now  doth,  and  ever  will  beget  his  Son,  and  both  the  Father  and  the 
Son  ever  did,  and  now  do,  and  ever  will  aspire  and  breathe  forth  the  Holy 
Ghost.  And  therefore  (Orig.  horn.  B.  in  Jerom.)  saith  well,  “ Our  Jesus 
is  the  brightness  of  God’s  glory;  now  the  brightness  of  glory  is  not  once 
begotten,  and  then  afterwards  leaves  to  be  begotten ; but  as  often  as 
the  glory  riseth  from  whence  the  brightness  springeth,  so  often  doth 
the  brightness  of  glory  arise,”  Heb.  1:3.  “ Before  the  hills,  was  I 

brought  forth,”  Prov.  8:25.  Some  translate  thus,  Ante  colies  generat, 
and  not  as  others,  u generavit  me,  Before  the  mountains  were  settled  he 
begetteth  me.”  Surely  the  Son  of  God  is  ever  begetting,  and  the  holy 
Spirit  ever  proceeding. 

2.  The  things  common  to  the  three  persons  in  that  eternity,  were  those 
internal  actions  of  God  wherein  the  three  persons  did  communicate;  as  1. 
That  one  was  in  another,  and  possessed  one  another;  the  Father  remaining 
with  the  Son,  the  Son  with  the  Father,  and  the  Holy  Ghost  in,  and  with 
them  both ; thus  we  read  of  Christ,  The  Lord  possessed  me  in  the  be- 
ginning of  his  way,  before  his  works  of  old,  Prov.  8 : 22.  And,  “ In  the 
beginning  was  the  Word,  and  the  Word  was  with  God,”  John  1 : 1.  And 
“I  am  in  the  Father,  and  the  Father  in  me,”  John  14  : 10.  2.  That  one 

glorified  another;  the  Father  glorified  the  Son,  and  the  Son  glorified  the 
Father,  and  the  Holy  Ghost  glorified  both  the  Father  and  Son ; “ And 
now,  0 Father,  glorify  thou  me  with  thine  own  self,  with  the  glory  which 
I had  with  thee  before  the  world  was,”  Johu  17  : 5.  3.  That  one  delighted 

in  another,  The  Father  delighted  in  the  Son,  the  Son  delighted  in  the 
Father,  and  the  Holy  Ghost  delighted  in  them  both : “ Then  I was  by 
him,  as  one  brought  up  with  him,  and  I was  daily  his  delight,  rejoicing 
always  before  him,”  Prov.  8:30.  “I  was  daily  his  delight,”  in  the 
original,  delights,  intimating,  That  the  Son  was  variety  of  delights  unto 
his  Father;  rejoicing  always  before  him.  Christ  speaks  in  terms  very 
quaint  and  familiar,  always  rejoicing,  q.  d.  greatly  sporting;  it  is  a 
metaphor  or  simile  taken  from  little  ones,  which  sport  and  play  before 
their  parents.  0 see  how  the  Father  and  Son  rejoice  in  one  another’s 
fellowship : nay,  see  how  they  spend  that  long  eternity  before  the  crea- 
tion, in  nothing  but  rejoicing  and  delights : the  Father  delights  in  his 
Son,  and  the  Son  rejoiceth  in  his  Father.  Consider,  0 my  soul,  thou 
hast  sometimes  had  a tickling  to  know,  what  God  was  doing  before  the 
creation.  Why,  now  be  sober,  and  satisfied  with  this  knowledge,  God 
spent  all  that  time  (if  I may  call  it  time)  in  delighting  himself  iu  Jesus : 
why,  this  was  God’s  w<rk  to  delight  in  his  Son,  and  he  so  delighted  in  him, 
that  he  desired  no  other  pleasure  than  the  compauy,  and  beholding  of  him; 
which  accordingly  he  twice  told  from  heaven,  whilst  Christ  was  on  earth, 
saying,  <k  This  is  my  beloved  Son  in  whom  I am  well  pleased.”  The  first 
sound  was  at  his  baptism,  Mat.  3 : 17.  aud  the  second  at  his  transfiguration, 
Mat.  17  : 5. 

2.  Some  other  things  God  was  doing  in  relation  to  his  creatures;  they 
will  fall  in  at  our  next  consideration ; only  this  by  the  way,  as  God  and 
Christ  rejoiced  in  the  fruition  of  one  another,  without  communicating  the 
notice  thereof  to  any  creature ; so  in  the  next  verse  we  find  them  rejoicing 


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[book  n. 


in  the  salvation  of  men  ; u and  my  delights  were  with  the  sons  of  men,” 
Prov.  8 : 31.  Amidst  thy  other  considerations,  0 my  soul  think  of  this ; 
what  ? That  God  from  all  eternity  should  delight  in  thy  salvation.  Why  ! 
this  consideration  sets  out  to  purpose  the  heart  and  desire  of  God  to  save 
thy  soul.  For,  1.  Delights  arise  out  of  the  strongest  and  choicest  desires; 
men  are  pleased  with  many  things  in  which  they  delight  not.  2.  God  and 
Christ  are  mentioned  here  to  delight  in  this  work,  and  in  no  other  work 
of  theirs,  not  in  angels,  not  in  the  world,  nor  in  any  thing  in  it.  3.  This 
their  delight  is  mentioned  next  to  their  delighting  in  each  other.  4.  This 
delight  was  aforehand,  whilst  God’s  heart  was  only  in  the  expectation,  and 
his  mind  but  laying  the  plot  of  thy  salvation ; all  these  argue  how  great  a 
matter  this  was  in  God’s  esteem,  and  how  much  his  heart  was  in  it,  even 
from  everlasting.  0 let  all  these  fall  into  thy  consideration  ! 

2.  Consider  Jesus  merely  in  his  relation  to  us : consider  him  in  that  great 
transaction  betwixt  God  and  him  for  our  salvation : and  that  we  may  settle 
our  thoughts,  and  dwell  here, — 

1.  Consider  the  project.  The  great  God  having  entertained  thoughts 
within  himself,  to  communicate  himself  out  of  his  aloneness  everlasting,  he 
lays  this  plot,  that  all  he  would  do  in  that  respect,  it  should  be  u to  the 
praise  of  the  glory  of  his  grace  ” Eph.  1:6.  0 my  soul,  consider,  meditate 
and  muse  on  this  plot  of  the  Almighty ; it  is  contained  by  the  apostle  in  a 
very  few  words,  do  thou  weigh  them  all ; here  is,  1.  The  Praise.  2.  The 
glory.  3.  Of  his  grace.  1.  Praise  is  a setting  forth  of  this  or  that  by 
word  or  deed,  or  gesture;  it  contains  in  it  a reverent  respect,  an  high 
esteem,  a strong  admiration.  2.  Glory  is  the  glorious  being,  or  essence  of 
God,  the  glory  of  God  in  himself : sometimes  we  read  of  the  “ glory  of  his 
power,”  2 Thess.  1 : 9.  that  is,  his  glorious  essence,  which  is  most  powerful ; 
and  sometimes  of  the  “ glory  of  his  majesty,”  Isa.  2:21.  that  is,  his 
glorious  essence,  which  is  most  majestical ; and  sometimes  of  the  “ glory  of 
his  grace,”  Eph.  1 : 6.  that  is,  his  glorious  essence,  which  is  most  gracious 
and  merciful.  But,  3.  Why  the  glory  of  his  grace  ? Mercy  and  grace  meet 
both  in  love,  only  they  differ  thus,  mercy  is  love  as  it  helps  the  miserable, 
and  grace  is  love  as  it  gives  good  things  freely  without  desert : here  then  is 
the  great  design,  which  God  from  everlasting  carried  on,  that  the  glorious 
essence  of  his  free  love,  free  grace  should  be  especially  manifested  to  his 
saints,  that  so  they  might  admire  it,  esteem  it,  honor  it,  and  sound  forth  the 
praise  of  it.  All  the  other  designs  of  God  were  but  subservient  unto  this. 
Some  reckon  up  three  great  designs  of  the  Almighty  in  communicating  him- 
self: as,  1.  The  glory  of  his  saints.  2.  The  glory  of  Christ.  3.  The  glory 
of  himself,  and  especially  the  glory  of  his  grace.  1.  That  the  saints  should 
be  glorious,  and  to  that  purpose  he  made  heaven  and  earth,  and  he  makes 
them  lord  of  all,  u All  things  are  yours,”  1 Cor.  3 : 2 1,  23.  2.  That  Christ 
should  be  glorious,  and  to  that  purpose  he  makes  the  saints,  and  gives  them 
to  Christ,  “ All  things  are  yours,  and  you  are  Christ’s.”  And  certainly, 
saith  the  apostle,  at  the  last  day,  2 Thess.  1 : 10.  w Christ  shall  come  to 
be  glorified  in  his  saints,  and  to  be  admired  in  all  them  that  believe.”  3. 
That  God  himself  should  be  glorified : “ he  made  all  things  for  himself,” — 
Prov.  16:4.  u Bring  my  sons  from  far,  and  my  daughters  from  the  ends 
of  the  earth,  even  every  one  that  is  called  by  my  name,  for  I have  created 
him  for  my  glory,”  Isa.  43  : 6,  7.  Now  this  is  the  high  design  of  God,  to 
which  all  the  rest  are  subservient : mark  the  steps,  u All  things  are  yours, 
and  you  are  Christ’s,  and  Christ  is  God’s,”  i.  e.  For  God,  and  for  his 
glory : the  two  former  designs  are  to  which,  but  not  for  which  God  work- 
eth : he  that  buildeth  an  house,  that  he  may  lay  a sure  foundation,  and  that 
he  may  raise  the  frame,  he  gives  it  the  due  filling  which  belongs  to  it;  but 
these  are  not  his  proper  ends,  his  main  design ; but  that  he  may  have  an 


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69 


house  for  his  habitation  : so  God  works  many  things  to  our  glory  and  that 
in  us  Christ  may  be  glorious ; but  the  proper  end,  that  high  design  which 
he  hath  in  all,  it  is  his  own  glory.  And  yet,  0 my  soul,  consider  a little 
further,  the  plot  of  our  salvation,  of  the  saints’  glory,  and  of  Christ’s 
glory,  as  it  aims  at  the  glory  of  God,  so  especially  at  the  glory  of  his  grace : 
as  if  we  see  that  one  do  this,  or  that  in  wisdom,  it  is  the  glory  of  his  wis- 
dom : if  he  do  it  in  strength  or  power,  it  is  the  glory  of  his  power : if  he  do 
it  out  of  grace,  it  is  to  the  glory  of  his  grace ; so  God  designing  the  salva- 
tion of  our  souls  out  of  his  mere  grace,  favor,  love,  he  must  needs  intend  to 
have  his  grace  notified  in  us,  and  to  have  it  (being  known)  accordingly 
admired,  and  praised  and  honored  by  us;  not  but  that  God  must  be 
glorified  in  his  wisdom,  power,  justice,  holiness,  and  his  other  attributes; 
ay,  but  especially  in  this,  it  is  the  grace  of  God  in  which  he  most 
delighteth  ; even  as  virtuous  kings  affect,  above  all  their  other  virtues,  to  be 
had  in  honor  for  their  clemency  and  bounty  : so  it  is  with  our  God,  the 
King  of  kings,  and  Lord  of  lords ; all  he  doeth  is  to  this  end,  that  his  grace 
may  be  manifested  to  his  greater  glory.  And  to  this  end  is  the  glory  of 
Christ,  and  the  glory  of  Christians  referred.  Why,  Lord,  that  this  should 
be  thy  plot,  To  save  my  soul,  that  my  soul  should  praise  the  glory  of  thy 
grace  ? That  thy  grace  should  before  all  worlds  think  on  me  for  good  ? Oh 
how  should  I but  think  on  thee,  and  thy  free  grace ! how  should  I but 
admire  it,  adore  it,  praise  it,  exalt  it  above  sun,  moon  and  stars ! how  should 
I but  cry  out  with  the  apostle,  “ Oh  the  depth  of  the  riches  of  thy  grace  ! 
for  of  him,  and  through  him,  and  to  him  are  all  things,  to  whom  be  glory 
for  ever,  Amen.”  Rom.  11 :36. 

2.  Consider  the  counsels  of  God  about  thy  salvation ; “ he  worketh  all 
things  after  the  counsel  of  his  own  will,”  Eph.  1 : 11.  And  with  him  is 
counsel,  and  with  him  is  understanding.  This  counsel  (as  we  have  dis- 
covered) was  primarily  about  that  reconciliation  of  the  riches  of  his  grace, 
and  the  glory  of  his  justice.  Consider  this,  0 my  soul,  thy  sin  put  all  the 
attributes  of  God  to  a kind  of  conflict;  hereupon  was  that  great  and  mighty 
counsel,  how  God  should  make  way  for  his  love  and  goodness,  and  yet 
satisfy  his  truth,  and  justice  ! at  last  the  wisdom  of  God  found  out  that 
glorious  and  wonderful  expedient,  the  Lord  Jesus  Christ:  is  not  this  the 
meaning  of  the  apostle?  “ Whom  God  hath  set  forth  to  be  a propitiation 
through  faith  in  his  blood,  to  declare  his  righteousness  for  the  remission 
of  sins.”  Rom.  3:25.  Ponder  and  weigh  these  words;  God  sets  not 
forth  Christ  to  be  a propitiation  to  declare  only  his  mercy  in  the  for- 
giveness of  sins : How ! is  there  any  thing  but  mercy  in  the  forgiveness 
of  sins  ? Yes,  there  is  something  else,  there  is  righteousness  also : and 
therefore  he  hath  set  forth  Christ  to  be  a propitiation,  that  he  might 
“declare  his  righteousness;”  nay,  see  it  repeated,  verse  26.  “To  declare, 
I say,  his  righteousness,  that  he  might  be  just,  and  the  justifier  of  him 
which  believeth  in  Jesus:”  not  that  he  might  be  merciful,  but  that  he 
might  be  just  in  justifying  him  that  believeth  in  Jesus.  This  text  Luther 
had  a great  deal  ado  to  understand ; and  he  prayed  much  before  he  could 
get  the  right  meaning  of  it. 

This  is  the  great  mystery  of  the  gospel ; no  wonder  if  a poor  man  could 
not  reach  it:  this  is  that  which  set  the  infinite  wisdom  of  God  on  work 
from  all  eternity,  how  to  find  a way  to  save  sinners,  and  to  be  infinitely 
righteous  notwithstanding. — Nay,  yet,  0 my  soul,  consider  a little  further : 
not  only  is  the  mercy  of  God  in  this  way  glorified,  but  the  glory  of  his 
justice  is  as  much,  yea,  more  than  if  the  sinner  were  eternally  damned: — 
It  is  made  good  thus, — 

1.  \Y  hen  God  appointed  a surety,  his  Son ; and  charged  our  debts  upon 
him  to  satisfy  his  justice;  in  that  God  would  not  spare  his  Son  the  least 


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[BOOK  II. 


farthing,  token,  I mean  not  the  least  degree  of  punishment ; hereby  the 
Lord  shows  a stronger  love  to  justice,  than  if  he  had  damned  ten  thousand 
thousand  creatures.  Suppose  a malefactor  comes  before  a judge,  the  judge 
will  not  spare  the  malefactor,  but  commands  satisfaction  to  the  law;  this 
shows  that  the  judge  loves  justice,  but  if  the  judge’s  own  son  be  a delin- 
quent, and  it  appears  before  all  the  country  that  the  judge  will  not  spare 
him ; the  judge  now  doth  more  honor  justice  in  this  than  in  condemning  a 
thousand  others;  so  when  the  Lord  shall  cast  many  thousands  into  hell, 
there  to  be  tormented  for  ever,  and  ever,  and  ever,  this  shows  that  God 
loves  justice,  but  when  his  own  Son  shall  take  our  sins  upon  him,  and  God 
will  not  spare  him;  (that  is  the  very  word  in  scripture,  “ He  spared  not 
his  own  Son,”  Rom.  8 :32.)  this,  surely  this  declares  God’s  love  to  right- 
eousness more  than  if  all  the  world  would  be  damned. 

2.  Suppose  the  sinner  that  is  reconciled  had  been  damned,  then  the 
justice  of  God  bad  been  but  in  satisfying,  and  never  had  been  fully  satis- 
fied : but  in  that  way  that  God  hath  found  out  to  save  a sinner,  his  justice 
is  not  only  satisfying,  but  it  comes  fully  to  be  satisfied,  to  have  enough. 
As,  for  instance,  suppose  a man  to  be  a creditor  to  one,  who  owes  him 
100,000?.  This  man  is  poor,  and  the  utmost  he  can  pay  is  but  a penny  a 
day;  suppose  the  creditor  should  lay  him  in  the  jail  until  he  had  paid  the 
uttermost  farthing,  it  is  true  he  would  be  receiving  day  after  day,  but  he 
would  never  be  paid  so  long  as  the  debtor  lives ; now  if  another  rich  man 
should  come  and  lay  down  100,000?.  at  once,  the  creditor  is  presently 
satisfied.  Why  here  is  the  difference  betwixt  God  satisfying  his  justice 
upon  sinners  and  upon  Jesus  Christ;  God  comes  upon  the  sinner  and  re- 
quires the  debt  of  punishment,  because  he  did  not  pay  the  debt  of  obedi- 
ence : God  casts  him  into  prison  and  the  utmost  he  can  pay  is  but  (as  it 
were)  a penny  a day ; and  hence  the  poor  sinner  must  still  be  paying,  and 
paying,  to  eternity : this  is  the  ground  of  their  eternal  punishment  in  hell, 
because  in  any  finite  time  they  can  never  pay  enough  : but  now  comes 
Jesus  Christ  and  he  fully  pays  the  debt  at  once,  so  that  justice  saith,  “ I 
have  enough,  I am  satisfied:”  surely  this  is  the  greater  glory  to  the  very 
justice  of  God. 

These  were  the  counsels  of  God  from  all  eternity,  how  he  should  make 
way  for  his  love  and  goodness,  and  yet  satisfy  his  truth  and  justice.  O my 
soul,  consider  and  wonder  ! Jesus  Christ  was  the  expedient,  and  in  Christ 
not  only  God’s  mercy,  but  his  justice  is  exalted,  yea,  more  exalted  and 
more  glorified  in  that  salvation  than  ever  it  could  have  been  in  thy 
damnation. 

3.  Consider  the  foreknowledge  of  God;  he  knew  from  everlasting  whom 
he  would  set  apart  for  life  and  salvation.  All  the  saints  of  God  from  first 
to  last,  they  were  then  present  to  him,  and  before  him,  and  he  did  look  ou 
them  in  his  beloved  Christ.  Before  there  was  a world,  or  a man,  or  any 
creature  in  it,  he  foreknew  Adam,  and  Abraham,  and  Isaac,  and  Jacob  and 
all  the  patriarchs,  and  all  the  prophets,  and  all  the  apostles,  and  all  the 
disciples  of  Christ,  and  believers  in  Christ : And,  O my  soul,  if  thou  art 
one  of  God’s  elect,  he  foreknew  thee  with  a knowledge  of  love  and  appro- 
bation : He  had  thee  in  his  eye  and  heart : He  had  thoughts  on  Jacob, 
when  he  was  “yet  unborn,  and  had  done  neither  good  nor  evil,”  Rom. 
9:11.  Assure  thyself  the  Lord  works  not  without  provision  or  foreknow- 
ledge of  the  things  effected;  that  cannot  be  in  God,  which  is  not  to  be 
found  in  a wise  and  prudent  man  : He  that  builds  a house  hath  the  frame 
of  it  first  in  himself:  and  the  Psalmist  tells  thee,  That  “the  eyes  of  the 
Lord  did  see  thy  substance,  yet  being  unperfect,”  Psal.  139  : 16.  In  this 
hook  of  knowledge  were  all  thy  members  written  when  as  yet  there  was  none 
of  them : Yea,  he  knew  thee  with  a knowledge  of  singular  love,  he 


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71 


embraced  thee  in  his  eternal  love;  as  it  is  written,  “ Jacob  have  I loved, 
but  Esau  have  I hated,”  Rom.  9 : 13.  I will  not  say  that  this  love  was 
actually  bestowed  on  thee  till  due  time,  yet  it  was  prepared  for  thee 
from  all  eternity  : And  hence  it  is  called,  An  everlasting  love.  “ The 
Lord  hath  appeared  of  old  unto  me,  saying,  I have  loved  thee  with 
an  everlasting  love,  therefore  with  loving-kindness  have  I drawn  thee,” 
Jer.  31:3. 

0 muse,  and  meditate,  and  ponder  on  this  love  ! it  contains  in  it  these 
particulars,  as,  1.  The  eternal  good  will  of  God ; what  else  is  the  love  of 
God  towards  the  elect,  but  his  everlasting  good  will  to  show  them  mercy, 
to  do  them  good,  and  to  save  their  souls?  Hence  the  angels  sung  that 
anthem  at  Christ’s  birth,  “Glory  to  God  in  the  highest,  and  on  earth 
peace,  good  will  towards  men,”  Luke  2 : 14.  2.  The  eternal  pleasure 

and  delight  of  God  in  the  sons  of  men,  the  greatest  delight  that  God  hath 
or  ever  had,  is  in  communicating  himself  to  his  Son  first,  and  next  unto 
his  saints  : Nay,  such  delight  he  takes  in  letting  out  his  mercy  to  his 
saints,  as  that  he  was  well  pleased  with  the  death  of  his  own  Son,  as  a 
means  conducing  thereto.  0 wonderful ! one  should  think  the  death  of 
Christ  would  be  the  most  abhorrent  to  the  heart  of  God  of  any  thing  in 
the  world,  and  yet  saith  the  scripture,  “ It  pleased  the  Lord  to  bruise 
him,”  Isa.  53 : 10.  He  took  a pleasure  and  delight  in  the  very  bruising 
of  Jesus  Christ:  The  Lord  saw  this  was  the  way  for  him  to  communicate 
himself  in  the  fulness  of  his  grace  unto  his  saints,  and  therefore  though  it 
cost  him  so  dear  as  the  death  of  his  own  Son,  yet  he  was  well  pleased 
with  it.  3.  This  love  of  God  contains  in  it  a foreknowledge  and  approba- 
tion of  all  those  effects  of  his  love,  whether  they  be  temporal  concerning 
this  life,  or  eternal  concerning  the  life  to  come.  Concerning  these  effects 
of  his  love,  saith  John,  “Behold  what  manner  of  love  the  Father  hath 
bestowed  upon  us,  that  we  should  be  called  the  sons  of  God,”  1 John  3 :1. 
q.  d.  Behold  it,  stand  amazed  at  it,  that  children  of  wrath  should  become 
the  children  of  the  most  high  God : for  a beggar  on  a dunghill,  a vagabond, 
a runagate  from  God,  a prodigal,  a stranger  to  God,  whom  the  Lord  had  no 
cause  to  think  on,  to  be  made  a son  of  God  Almighty  : 0 divine  love  ! 
Pause  a while,  and  muse  on  this,  O my  soul,  that  God  should  foreknow 
thee  from  all  eternity,  with  a knowledge  of  love  and  approbation,  it  is  admi- 
rable to  consider,  I say,  it  is  admirable  to  consider  ! 

4.  Consider  the  purpose  of  God  concerning  thy  salvation  : “ God  hath 
not  appointed  (or  purposed)  us  to  wrath,  but  to  obtain  salvation  by  our  Lord 
Jesus  Christ,”  1 Thess.  5:9*  As  when  we  have  a will  to  do  any  thing, 
there  follows  upon  this  in  the  mind  a settled  purpose  to  effect  it;  so  when 
God  hath  loved  some  to  life,  there  is  in  God  a settled  purpose  of  bringing 
them  to  it : “ That  the  purpose  of  God  according  to  election  might  stand,” 
Rom.  9 : 11.  Or  be  sure  it  imports  God’s  stability,  and  steadiness,  and 
constancy,  and  firmness  in  saving  souls.  There  is  much  inconstancy  and 
fickleness  in  the  love  of  man,  or  in  the  love  of  a woman,  but  the  love  of 
God  to  his  people  is  a steady  love.  “ As  the  bridegroom  rejoiceth  over  the 
bride,  so  shall  thy  God  rejoice  over  thee,”  Isa.  62  : 5.  Not  only  so  doth  thy 
God,  but  “ so  shall  thy  God  rejoice  over  thee.”  God’s  purposes  are  without 
any  alteration  ; the  love  of  Christ  after  thousands  of  years  is  still  as  the  love 
of  a bridegroom  upon  the  wedding  day;  indeed  then  ordinarily  love  is  hot, 
and  appears  much ; so  is  Christ’s  love,  and  so  is  God’s  love  ever  hot : there 
is  no  moment  of  time  from  eternity  to  eternity  wherein  God  rejoiceth  not 
over  his  saints,  as  the  bridegroom  rejoiceth  over  his  bride ; not  only  as  an 
husband  over  his  wife,  but  as  a bridegroom  over  his  bride,  we  may  say  of 
this  purpose  of  God.  “ As  it  was  in  the  beginning,  it  is  now,  and  ever 
shall  be,  world  without  end.” 


72  LOOKING  UNTO  JESUS  [BOOK  II. 

0 my  soul,  muse  and  meditate  on  this  purpose  of  God,  and  by  consequence 
on  the  sure  mercies  of  David,  Isa.  55  : 3.  It  may  be  it  is  not  always  alike 
sure  to  thee  : the  love  of  God,  as  the  shining  of  the  sun,  doth  not  always  in 
the  fruits  of  it  shine  out  so  gloriously,  but  the  sun  keeps  his  course  in  a 
steady  way:  What,  though  it  be  sometimes  clouded?  What,  though  at 
times  it  shine  not  so  gloriously  as  at  high  noon  ? yet  the  purpose  of  God 
according  to  election  must  stand.  All  the  devils  in  hell  cannot  frustrate 
God’s  purpose  concerning  only  one  soul  : “ This  is  the  Father’s  will  which 
sent  me,  (saith  Christ,)  that  of  all  which  he  hath  given  me  I should  lose 
none,”  John  6 : 39. 

5.  Consider  God’s  decree  concerning  thy  soul’s  salvation,  and  the  means 
to  it.  As  the  purpose  of  God,  so  the  decree  of  God,  speaks  stability  and 
certainty  of  the  thing  decreed.  “ The  foundation  of  God  standeth  sure,” 
2 Tim.  2 : 19.  i.  e.  The  decree  of  God  touching  man’s  salvation  is  un- 
changeable. If  the  laws  of  the  Medes  and  Persians  were  so  absolute,  that 
they  could  not  be  reversed,  then  much  less  can  the  decrees  of  God  be 
reversed.  No  man  that  is  not  elected,  can  be  elected ; and  no  man  that  is 
elected,  can  possibly  be  damned.  a My  sheep  hear  my  voice,  (saith  Christ,) 
and  I give  unto  them  eternal  life,  and  they  shall  never  perish,  neither  shall 
any  man  pluck  them  out  of  my  hand,”  John  10  : 27,  28.  And  it  must 
needs  be  so,  for  God’s  decree  is  grounded  on  the  eternal  and  unchangeable 
will  of  God ; and  hence  we  say  that  there  is  a certain  number  of  the  elect 
known  only  to  God  which  cannot  possibly  be  increased  or  diminished.  “ I 
know  whom  I have  chosen.”  John  13  : 18,  saith  Christ.  And  yet  thou 
canst  not,  0 my  soul,  hence  infer  that  thou  mayest  be  secure,  for  in  this 
decree  the  end  and  the  means  are  joined  together  of  God,  and  they  cannot 
be  separated  by  any  man  : if  thou  beest  not  godly,  never  expect  to  be  happy; 
God’s  decree  of  predestination  is  as  well  for  the  giving  of  grace,  as  for  the 
giving  of  glory. 

6.  Consider  the  covenant  struck  between  God  and  Christ  for  thy  salva- 
tion, if  thou  wouldest  fain  be  acquainted  with  the  very  articles  of  it;  go  on 
then,  take  scripture  along,  and  first  on  God’s  part  than  mayest  observe,  and 
meditate,  and  consider,  of  these  particulars  : 

1.  That  there  was  a designation  and  appointment  of  Christ  from  all 
eternity,  to  the  office  of  mediatorship  : whence  Christ  is  said  to  be  sealed 
by  the  Father,  “ For  him  hath  God  the  Father  sealed,”  John  6 : 27.  And 
chosen  of  the  Father,  u Behold  my  servant  whom  I uphold,  mine  elect,  or 
chosen  one,”  Isa.  42  :1. 

2.  There  was  a commandment  from  the  Father  to  the  Son,  which  he 
must  obey,  and  submit  unto.  As  first,  he  had  a command  what  to  teach  his 
people,  as  the  prophet  of  the  church,  “ For  I have  not  spoken  of  myself, 
(said  Christ,)  but  the  Father  which  sent  me,  he  gave  me  a commandment 
what  I should  say  and  what  I should  speak,”  John  12  : 49.  Secondly,  he 
had  a commandment  to  lay  down  his  life  for  those  that  were  given  him, 
“ No  man  taketh  it  from  me,  but  I lay  it  down  of  myself : I have  power  to 
lay  it  down,  and  I have  power  to  take  it  again ; this  commandment  have  I 
received  of  my  Father,”  John  10  : 18. 

3.  There  was  a promise  from  the  Father  to  the  Son,  the  Father  covenants 

with  him  in  these  things ; 1.  That  he  will  give  him  the  Spirit  in  abundance, 
u Behold  my  servant  whom  I uphold ; I have  put  my  Spirit  upon  him  he 
shall  bring  forth  judgment  to  the  gentiles,”  Isa.  42  : 1.  “ And  the  Spirit 
of  the  Lord  shall  rest  upon  him,  the  Spirit  of  wisdom  and  understanding, 
the  Spirit  of  counsel  and  might,  the  Spirit  of  knowledge,  and  of  the  fear  of 
the  Lord,”  Isa.  11  : 1,  2.  2.  That  he  will  give  him  assistance  and  help  in 

this  great  work  of  redemption.  “ I the  Lord  have  called  thee  in  righteous- 
ness, and  will  hold  thine  hand,”  Isa.  42  : 6.  What  is  that  ? Why,  I will 


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strengthen  thee  with  my  power,  I will  so  hold  thy  hand  that  thou  shalt  not 
be  discouraged  in  the  work  ; “ he  shall  not  fail,  nor  be  discouraged,  till  he 
have  sent  judgment  upon  the  ea.rth,”  Isa.  42  : 4.  3.  That  he  will  give  him 
a blessed  success,  that  he  shall  not  labor  in  vain.  “ He  shall  see  his  seed, 
he  shall  prolong  his  days,  and  the  pleasure  of  the  Lord  shall  prosper  in  his 
, hands  : He  shall  see  of  the  travail  of  his  soul,  and  shall  be  satisfied,”  Isa. 
53  : 10,  11.  Christ’s  sufferings  were  as  a woman’s  travail,  though  she  suffer 
many  pains  and  pangs,  yet  she  sees  her  child  at  last;  so  shall  Christ  see 
many  believing  on  Ms  name  : they  are  the  promise  made  by  the  Father  to 
the  Son,  that  “ nations  that  knew  him  not  shall  run  unto  him,”  Isa  55  : 5. 
4.  That  he  shall  give  him  and  his  redeemed  ones  everlasting  glory  : to 
Christ  himself  there  is  a promise  of  glory,  “ he  hath  glorified  thee.” 
And  to  the  members  of  Christ  there  is  a promise  of  glory,  and  this  promise 
of  glory  to  them  was  made  known  to  Christ  from  everlasting  : it  was  one 
of  the  secrets  of  God,  and  Christ  brings  out  that  secret  from  the  bosom 
of  his  Father,  and  reveals  it  to  his  disciples.  ‘‘It  is  my  Father’s 
pleasure  (said  he)  to  give  you  the  kingdom,”  Luke  12  : 32.  Christ  knew 
his  Father’s  will  by  the  covenant  passing  betwixt  his  Father  and  him, 
and  this  will  of  the  Father  concerning  glory  promised  to  the  saints, 
Christ  doth  bring  forth  to  light.  These  were  the  articles  of  the  covenant 
on  God’s  part;  now,  0 my  soul,  see  them  on  Christ’s  part  in  these 
particulars. 

1.  There  was  an  acceptation  of  the  office,  to  which  he  was  designed  by 
the  Father;  he  did  not  take  the  office  of  mediatorship  upon  himself,  but 
first  the  Father  calls  him  to  it,  and  then  the  Son  accepts  it;  “Christ  glori- 
fied not  himself  to  be  made  an  high  priest,  but  he  that  said  unto  him,  thou 
art  my  Son,  to-day  have  I begotten  thee,”  he  called  him,  and  then  the  Son 
answered,  Lo,  I come,  Heb,  5 : 5,  and  1 : 10,  7. 

2.  There  was  a promise  on  Christ’s  part  to  depend  and  trust  upon  God 
for  help,  “and  again,  I will  put  my  trust  in  him,”  Heb.  2 : 13.  They  are 
the  words  of  Christ  to  his  Father.  And  Isaiah  brings  in  Christ  as  looking 
for  help  from  God,  “for  the  Lord  God  will  help  me;  therefore  shall  I not 
be  confounded.  And  behold  the  Lord  will  help  me,  who  is  he  that  shall 
condemn  me?”  Whereto  agrees  that  other  passage,  “and  my  God  shall 
be  my  strength,”  Isa.  50  : 7,  8,  9,  and  49  : 5. 

3.  There  was  a promise  of  submission  to  his  Father’s  will  in  bearing  the 

reproaches  and  injuries  that  should  be  done  to  him  ; and  to  lay  down  his  life 
for  those  that  were  given  to  him  by  the  Father.  “ The  Lord  God  opened 
mine  ear,  and  I was  not  rebellious,  neither  turned  away  back,  I gave  my 
back  to  the  smiters,  and  my  cheeks  to  them  that  plucked  off  the  hair,  I hid 
not  my  face  from  shame  and  spitting,”  Isa.  50  : 5,  6.  “ And  therefore  my 

Father  loves  me,  because  I lay  down  my  life,”  John  10:17.  Christ  first 
thus  covenanted  with  his  Father,  and  then  he  was  careful  to  discharge  the 
same,  and  at  last  he  tells  God,  “ I have  finished  the  work  which  thou 
gavest  me  to  do,”  John  17  : 4. 

4.  There  was  an  earnest  expectation  of  that  glory  which  the  Father  pro- 
mised Christ  and  his  members  : “ And  now,  O Father,  glorify  thou  me  with 
thine  own  self,  with  the  glory  which  I had  with  thee  before  the  world 
was.”  And  “ Father,  I will  that  they  also  whom  thou  hast  given  me  be 
with  me  where  I am,  that  they  may  behold  my  glory  which  thou  hast 
given  me,  for  thou  lovedst  me  before  the  foundation  of  the  world,”  John 
17  : 5,  24.  These  were  the  articles  of  the  covenant  on  Christ’s  part,  and 
hence  it  is  that  God  is  called  “the  God  and  Father  of  our  Lord  Jesus 
Christ,”  Eph.  1 :3.  viz.  by  reason  of  the  covenant. 

O my  soul,  with  what  delight  mayest  thou  consider,  muse,  and  ponder, 
on  these  articles ! what,  that  God  shoujd  make  a covenant,  and  enter  into 


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[BOOK  II. 

these,  and  these  articles  with  his  own  Son  for  thy  good,  for  thy  eternal 
good  ! What,  that  God  should  bring  in  the  second  person  in  the  Trinity 
to  be  the  Head  of  the  covenant  as  on  thy  part ! What  a mercy  is  this  ! 0 
run  over  and  over,  this  meditation,  a thousand  and  a thousand  times ! O 
consider  thy  “ hope  of  eternal  life  which  God,  that  cannot  lie,  promised 
before  the  world  began  !”  Tit.  1 : 2.  If  thy  soul  question  what  promise 
was  there  made  before  the  world  began  ? To  whom  was  the  promise 
made?  Who  was  there  before  the  world  began  for  God  to  make  any 
promise  to  ? Why  now  hast  thou  learned  it  was  only  to  the  Son  of  God, 
the  second  person  in  the  Trinity.  There  was  a most  blessed  trans- 
action between  God  the  Father  and  God  the  Son,  before  the  world 
began,  for  thy  everlasting  good,  and  upon  that  transaction  depends 
all  thy  hope,  and  all  thy  salvation.  0 ! this  is  worthy  of  thy  deep, 
and  sad,  and  serious,  and  inmost  meditation.  I have  been  particular 
and  large  in  this  passage  of  looking  into,  or  considering  Jesus,  but  I shall 
be  brief  in  the  rest. 

Sect.  III. — Of  desiring  after  Jesus  in  that  respect. 

3.  We  must  desire  after  Jesus  carrying  on  the  great  work  of  our  salva- 
tion in  that  eternity.  It  is  not  enough  to  know  and  consider,  but  we 
must  desire.  Now,  “ Desire  is  a passion  looking  after  the  attainment  of 
some  good  which  we  enjoy  not,  and  which  we  may  imagine  to  be  fitting  for 
us.”  In  this  respect  we  cannot  desire  after  Jesus,  as  now  to  carry  on  that 
work  of  our  salvation  before  the  world  began,  for  that  work  is  already  per- 
fectly done;  but  these  things  we  may  desire  after.  As,  1.  After  the  mani- 
festation of  the  work  in  us.  2,  After  God  and  Christ  the  com  plotters  and 
actors  of  that  great  work  for  us.  3.  After  the  full  and  utmost  execution 
whereby  God  effectually  works  in  time  according  to  all  his  workings  or 
decrees  before  time. 

1.  We  must  desire  after  the  manifestation  of  this  work  in  us;  we  have 
heard  of  marvellous,  excellent,  glorious  things  done  by  Jesus  Christ  for  his 
saints  from  all  eternity,  and  oh  ! what  desires  now  should  be  in  us  to  know 
that  we  are  of  that  number?  When  I hear  and  consider  that  there  was 
such  a project,  and  such  counsels,  and  such  love,  and  such  a purpose,  and 
such  decrees,  and  such  a covenant  betwixt  God  and  Chri-st  for  salvation  of 
souls;  and  withal,  that  they  are  but  few  in  comparison  concerning  whom 
God  and  Christ  hath  all  this  care,  will  not  this  whet  on  my  desires  ? and 
make  me  cry,  and  cry  again,  “ Oh  that  these  lovers  were  mine ! how  happy 
were  I,  if  I had  a share  in  these  eternal  thoughts  of  God!  Methinks  we 
should  not  hear  of  such  transactions,  but  it  should  stir  up  our  hearts  in 
infinite  desires;  methinks  we  should  pant  after  assurance,  and  still  be 
wishing,  “ 0 what  is  truth  ! and  what  is  Christ ! and  what  did  Christ  for 
me  before  I was,  or  before  the  world  was  ! I would  I knew  him,  I would  I 
could  enjoy  him,  I would  I were  assured  that  he  had  one  good  thought  of 
me  in  that  eternity !”  Christians  ! if  you  have  any  share  in  those  trans- 
actions, sooner  or  later  you  will  feel  these  desires  : nay,  if  my  sinful  heart 
deceive  me  not,  u]pon  the  very  consideration  of  these  things,  I.  feel  myself 
another  creature  in  my  desires  than  I was  before.  Tell  me,  you  that  have 
taken  a full  view  of  God,  and  Christ,  and  of  all  these  wonders  of  eternity, 
do  you  not  sensibly  differ  from  yourselves  in  your  affections  ? Is  not  the 
world,  worldly  pleasures,  worldly  profits,  and  worldly  honors,  fallen  too, 
yea/  ten  in  an  hundred  with  you  ? Have  they  not  lost  their  price  ? Would 
you  not  be  rather  assured  that  “your  names  are  written  in  the  book  of 
life,”  than  to  have  all  the  world  yours,  yea,  and  all  the  devils  in  hell  subject 
to  your  commands  ? Certainly,  if  these  revelations  work  nothing  in  your 


CHAP.  IT.] 


LOOKING  UNTO  JESUS. 


75 


hearts,  if  your  affections  be  so  strong  and  hearty  to  the  world,  and  the 
vanities  of  it,  if  your  desires  be  so  impure,  and  strongly  working  down- 
wards, that  God’s  ancient  loves  and  everlasting  workings  have  no  power  on 
your  hearts,  it  is  a very  sad  condition.  If  David  may  have  his  wish,  it 
runs  thus,  “ Lord,  lift  thou  up  the  light  of  thy  countenance  upon  us,” 
Psal.  4:6.  He  would  have  the  manifestation  of  God’s  eternal  love;  one 
smile  of  his  countenance  (as  an  image  of  that  countenance  which  God  had 
towards  him  before  the  world  began)  was  more  gladness  to  his  heart,  than 
all  that  which  the  men  of  this  world  had,  “in  the  time  that  their  corn  and 
their  wine  increased.” 

2.  We  may  and  must  desire  God  and  Christ,  the  complotters  and  actors 

of  that  great  work  for  us,  what  hath  the  gospel  revealed  this  truth,  that 
before  the  creation  God  and  Christ  were  busied  about  our  good  ? Yea,  and 
hath  Christ  especially,  that  came  out  of  the  bosom  of  his  Father,  and 
brought  the  treasures  of  his  Father’s  counsel  to  the  world,  discovered  such 
loves  to  men  ? How  then  should  our  desires  be  after  God  and  Christ  ? 
11  Whom  have  I in  heaven  but  thee  ? And  there  is  none  upon  earth  that  I 
desire  besides  thee,”  Psalm  73:25.  A right  beholding  of  Christ  in  his 
eternal  workings  will  cause  a desire  of  Christ  above  all  desires ; the  heart 
now  thirsts  for  nothing  but  him  that  is  all,  all  power,  all  love,  all  holiness, 
all  happiness.  Tell  such  a soul  of  the  world,  gold,  and  glory  : oh  what 
are  these?  The  soul  will  quickly  tell  you,  the  world  is  dung,  and  glory  is 
dung,  “ all  is  but  loss  and  dung  for  the  excellency  of  the  knowledge  of 
Christ  Jesus  my  Lord,”  Phil.  3 : 8.  Give  me  God  and  Christ,  saith  the 
soul,  or  I die ; oh  my  desires  are  to  him  who  hath  done  all  this  for  me.  Is 
not  this  the  period  still  of  thy  expression  at  the  end  of  every  discourse, 
Would  Christ  were  mine?  Thou  hearest  it  may  be,  some  worldlings  talk, 
such  an  one  hath  got  so  much  in  these  times : he  that  was  yesterday  as 
poor  as  Lazarus,  he  is  this  day  like  the  nameless  rich  man,  “ clothed  in 
purple,  ana  fine  linen,  and  faring  sumptuously  every  day,”  Luke  16  : 19. 
Ay,  but  dost  not  thou  reply  either  in  word  or  heart,  “ Would  Christ  were 
mine,  and  then  I had  got  more  than  he  ?”  Poor  soul,  dost  thou  not  gasp 
only  after  Christ,  when  thou  fetchest  (as  I may  say)  the  very  deepest 
breath  ? Canst  thou  read  over  the'  generation  of  Jesus  the  Son  of  God,  the 
time  when  he  was  begotten,  the  manner  of  his  begetting,  the  mutual  kind- 
ness and  love  of  him  that  begets,  and  of  him  that  is  begotten ; and  dost 
thou  not  pant,  and  breathe,  and  gasp  after  Jesus  at  every  period  ? Canst 
thou  read  over  Jesus,  his  acts  and  decree  in  reference  to  thyself,  canst 
thou  turn  over  those  many  leaves,  in  every  of  which  is  discovered  those 
everlasting  loves  of  God  in  bis  projects,  counsels,  foreknowledge,  purpose, 
decree,  and  covenant  for  thy  soul’s  happiness,  and  art  thou  not  ready 
at  every  discovery  to  sing  David’s  psalm,  “As  the  hart  panteth  after 
the  water  brooks,  so  panteth  my  soul  after  thee,  0 God.  My  soul 
thirsteth  for  God,  for  the  living  God,  0 when  shall  I come  and  appear 
before  God  ?”  Psalm  42 : 1,  2.  0 my  soul,  hadst  thou  but  these 

pantings,  thirstings,  breathings  after  God  and  Christ,  thou  mightest 
comfortably  conclude,  these  are  the  fruits  of  God’s  Spirit,  it  is  the  Spirit 
of  the  Lord  Jesus  “which  makes  these  sighs  and  groans  in  thee,  which 
cannot  be  expressed,”  Rom.  8:26.  He  and  thee  sigh  together,  one  in 
another,  and  one  after  another,  0 therefore  look,  look  unto  Jesus,  and 
sigh,  and  desire  after  him. 

3.  We  may  and  must  desire  after  the  full  and  utmost  execution  whereby 
God  effectually  works  in  time  according  to  all  his  workings  or  decrees 
before  time.  God  that  purposed  and  decreed  from  all  eternity,  he  will  not 
have  done  the  full  execution  of  that  purpose  or  decree  till  that  after-eternity, 
in  that  world  without  end.  Indeed  some  part  is  a fulfilling  now,  but  the 


76 


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[BOOK  n. 


main,  the  great  part  is  yet  to  come : why  then,  as  we  see  the  plot,  let  us 
desire  after  the  full  accomplishment,  let  us  desire  after  that  glory  without 
end,  to  which  we  were  predestinated  before  the  beginning.  It  was  Paul’s 
“ desire  to  be  dissolved,  and  to  be  with  Christ,”  Phil.  1 : 23.  As  men 
burdened,  so  shall  we  desire  and  groan  after  the  enjoyment  of  God  in  the 
world  to  come.  O my  soul,  that  thou  were  but  cast  into  the  apostle’s 
mould,  that  thy  affections  were  but  on  the  wing,  that  they  might  take  their 
flight,  and  steer  their  course  towards  heaven,  and  thereupon  that  thou 
mightest  say,  Yonder  is  the  glorious  house,  the  goodly  building,  made 
without  hands,  which  God  from  all  eternity  decreed  to  be  my  home,  my 
rest,  my  dwelling  place  to  all  eternity ; and  in  yonder  stately  fabric,  is 
many  an  heavenly  inhabitant  before  I come : there  are  angels,  and  there 
are  the  souls  of  saints  that  from  Adam  to  this  day  have  had  their  pass  out 
of  this  sinful  world : yea,  there  is  Jesus  the  Son  of  God,  and  there  is  God 
the  Father,  God  the  Son,  and  God  the  Holy  Ghost;  and  if  I am  predesti- 
nated to  this  fellowship,  Lord,  when  shall  I have  run  through  the  means 
that  I may  come  to  this  end  ? 0 my  end  ! Where  is  my  end  ? Where 

is  my  Lord,  my  God,  my  Comforter  ? Where  is  my  rest?  Where  is  my 
end  ? I cannot  be  at  rest  without  my  end,  and  therefore  come,  Lord  Jesus, 
come  quickly,  “ Be  like  a roe,  or  a young  hart  upon  the  mountains  of 
spices,”  Sol.  Song,  8 : 14.  Christians,  why  are  not  your  spirits  always 
breathing  thus  after  the  glory,  to  which  you  are  predestinated  ? Why  do 
not  you  long  after  full  enjoyment  of  the  utmost  execution  of  God’s  decree  ? 
Why  are  not  your  hearts,  your  souls,  your  spirits  already  in  heaven  ? 
Surely  there  be  your  relations,  your  Father  is  there,  your  elder  brother  is 
there,  and  there  are  many,  I dare  say,  most  of  your  younger  brethren : 
again,  there  is  your  interest,  your  estate  is  there,  if  you  believe : and 
therefore  where  should  your  hearts  be,  but  where  your  treasure  is; 
Come  then,  come : set  in  tune  those  desires  of  your  souls,  u Set  your  affec- 
tions on  things  above,”  especially  on  that  one  thing  Jesus  Christ : Looking 
unto  Jesus. 

Sect.  IY. — Of  hoping  in  Jesus  in  that  respect. 

4.  We  must  hope  in  Jesus,  as  carrying  on  that  great  work  of  salvation 
for  us  in  that  eternity.  It  is  not  enough  to  know,  and  consider,  and 
desire ; but  we  must  hope,  and  maintain  our  hopes  as  to  our  own  interest. 
Now,  hope  is  a passion  whereby  we  expect  probably,  or  certainly,  some 
future  good.  All  the  question  is,  whether  that  salvation,  concerning 
which  the  great  transaction  was  betwixt  God  and  Christ,  belongs  now  to 
me  ? and  what  are  the  grounds  and  foundations  on  which  my  hope  is  built  ? 
I know  some  exceedingly  abuse  this  doctrine,  “ If  God  had  before  all 
worlds  appointed  me  to  salvation,  why  then  I may  live  as  I list,  I need  not 
hear,  or  pray,  or  confer,  or  perform  any  holy  duty;  for  I am  sure  I shall  be 
saved.”  And  thus  at  once  they  take  away  all  grounds  of  hope.  It  is  true, 
God’s  decrees  are  unchangeable,  but  they  do  not  afford  any  such  inferences 
or  deductions  as  these : you  might  as  well  say,  The  Lord  hath  appointed 
me  to  live  such  a time,  and  before  that  time  I shall  not,  cannot  die ; and 
therefore  I need  no  meat  nor  drink,  nor  clothes,  nor  any  other  things : ah 
silly,  foolish,  devilish  arguing ! God’s  decree  is  for  the  means  as  well  as 
for  the  end ; whom  God  hath  decreed  to  save,  them  also  he  hath  decreed  to 
call,  to  justify,  to  sanctify,  before  he  save : 0 my  soul,  look  to  the  grounds 
whereupon  thy  hope  is  built : if  those  be  weak,  thy  hope  is  weak:  but  if 
those  be  strong,  thy  hope  is  strong,  thy  hope  will  prove  most  strong,  and 
certain,  and  prudent. 

In  the  disquisition  of  these  grounds,  “ Say  not  in  thine  heart,  who  shall 
ascend  iuto  heaven  ? Or  who  shall  descend  into  the  deep  ?”_  Rom.  10  : 6. 


chap,  ii.] 


LOOKING  UNTO  JESUS. 


77 


Seek  not.  above,  or  below ; it  is  not  possible  for  thee  to  go  bodily  into 
heaven  to  see  the  records  of  eternity,  and  to  read  thy  name  in  the  book  of 
life;  but  search  into  these  fruits  and  effects  of  thy  election.  As, 

1.  If  thou  beest  within  God’s  decrees  for  salvation,  then  sooner,  or  later, 
God  will  cause  the  power  of  his  word  to  come  with  authority,  and  convic- 
tion upon  thy  conscience : “ Knowing,  brethren,  beloved,  your  election  of 
God,  for  our  gospel  came  not  unto  you  in  word  only,  but  also  in  power,” 
I Thess.  1 : 4,  5.  The  apostle  speaks  thus  of  others;  he  might  know 
they  were  the  elected  of  God,  either  by  his  judgment  of  charity,  or  by  a 
spirit  of  discerning,  which  was  vouchsafed  to  some  in  the  apostles’  times; 
but  how  comes  he  immediately  to  know  this  truth  ? By  this  glorious 
effect,  “ Our  gospel  came  not  in  word  only,  but  also  in  power.”  Oh  it  is 
good  to  consider  with  what  power  the  word  preached  falls  into  thy  heart. 
Both  it  convince  thee  ? humble  thee,  mollify  thee,  soften  thee  ? This  argues 
thou  belongest  to  God.  The  word  preached  will  be  more  than  the  word 
of  a man,  more  than  a mere  human  oration,  or  verbal  declamation. 
Where  it  comes  in  power,  it  will  be  like  fire  in  thy  bowels;  like  a two 
edged  sword  in  the  secret  places  in  thy  heart,  thou  wilt  cry  out,  Yerily  God 
is  here  : oh  the  power ! the  conviction  ! the  meltings  of  my  soul,  that  I feel 
within  me  ! 

2.  If  God  hath  ordained  thee  to  salvation,  then,  sooner  or  later,  God  will 
effectually  call  thee.  “ Moreover,  whom  he  did  predestinate,  them  he  also 
called,”  Rom.  8:30.  This  calling  is  a calling  of  the  soul  from  sin,  from 
amongst  the  rest  of  the  world  unto  Jesus  Christ;  it  is  such  a call,  as 
enables  the  soul  to  follow  Christ;  as  Matthew,  being  called  by  Christ. 
“ He  arose  and  followed  Christ.”  Matth.  9 : 9.  These  two  are  linked 
together  in  Paul’s  golden  chain,  predestination  and  effectual  vocation,  “ We 
are  bound  to  give  thanks  always  unto  God  for  you,  brethren,  beloved  of 
the  Lord  : and  why  so  ? Because  God  hath  from  the  beginning  chosen 
you  to  salvation. — Whereunto  he  called  you  by  our  gospel  to  the  obtain- 
ing of  the  glory  of  the  Lord  Jesus  Christ,”  2 Thess.  2 : 13,  14.  All  those 
that  belong  to  God’s  election,  are  sometime  or  other  effectually  called  by  the 
word  and  Spirit  of  Christ ; and  it  must  needs  be  so,  because,  as  the 
Lord  hath  put  a difference  betwixt  his  elect  and  others,  before  the  world 
was,  and  he  will  make  a final  difference  betwixt  them  and  others,  after 
the  end  of  the  world,  so  he  will  have  them  differenced  and  distinguished 
whilst  they  are  in  this  world,  by  this  inward,  effectual,  operative  calling; 
they  are  men  of  other  minds,  wills,  affections,  dispositions,  conversations ; 
they  are  “ called  from  darkness  to  light,  and  from  the  power  of  Satan  unto 
God,”  Acts  26  : 18.  As  the  apostle,  u Ye  were  sometime  darkness,  but 
now  are  ye  light  in  the  Lord.  Be  ye  not  therefore  partakers  with  them,” 
Eph.  5 : 7,  8. 

3.  If  thou  art  chosen  for  salvation,  then  sooner  or  later  thou  shalt  have 
true  soul-saving,  justifying  faith ; “ As  many  as  were  ordained  to  eternal 
life  believed,”  Acts  13:48.  When  God  hath  a people  to  call  home  to  him- 
self, he  either  brings  them  to  the  means,  or  the  means  to  them,  and  those 
that  belong  to  the  election  of  grace  believe.  0 my  soul,  hast  thou  this 
saving  faith  ? not  a fancied  faith,  dead  faith,  an  easy  faith,  but  saving  faith  ; 
such  a faith  as  was  wrought  in  thee  by  the  word  and  Spirit  with  power; 
such  a faith  as  was  not  iu  thy  power  to  give,  nor  in  thy  power  to  receive 
until  God  enabled  thee  by  his  Spirit;  then  here  is  thy  ground  that  thou  art 
ordained  to  eternal  life  : “ for  whom  he  calls  he  justifies,  aud  we  are  justi- 
fied by  faith,”  Rom.  8 : 30.  and  5 : 1.  Not  that  the  essence  of  faith  justifies ; 
but  faith  justifies  instrumentally,  in  that  it  lays  hold  upon  that  which 
justifies,  even  the  righteousness  of  Christ  Jesus. 

4.  If  thou  art  decreed  for  salvation,  then  sooner  or  later  the  Lord  will 


78 


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[BOOK  II. 


beget  and  increase  in  thee  grace,  holiness,  sanctification  : “ Elect  according 
to  the  foreknowledge  of  God  the  father,  through  sanctification  of  the  Spirit,” 
1 Pet.  1 :2..  God  predestinates  his  people  unto  holiness;  “ He  chose  us 
in  Christ  before  the  foundation  of  the  world,  that  we  should  be  holy,  and 
without  blame  before  him,”  Eph.l  : 4.  If  God  appoint  thee  to  eternal  life, 
he  doth  here  in  this  world  appoint  thee  to  an  holy,  gracious  life.  No 
sanctification,  no  election ; no  grace,  no  glory  : thou  art  to  be  a precious 
jewel  here,  ere  God  will  make  thee  up  at  that  great  day.  Observe  the  chain, 
Rom.  8 : 29,  30.  If  I be  sanctified  with  the  divine  nature,  in  which  glory 
is  begun,  then  I am  justified  ; if  justified,  then  I have  been  called,  according 
to  the  purpose : if  called,  then  I was  predestinate  : and  if  predestinate  to 
means,  then  was  I foreknown,  as  one  whom  God  would  choose  to  the  end, 
even  to  unfading  and  eternal  glory. 

5.  If  thou  art  appointed  and  prepared  for  glory,  then  God  will  give  thee 
a thankful  heart  for  so  great  a mercy ; thou  canst  no  more  keep  in  the 
heart  from  overflowing,  when  thou  art  sensible  of  this-everlasting  love,  than 
thou  canst  put  bounds  to  the  sea : See  Paul  praising  God  for  the  election 
of  himself  and  others,  “After  I heard  of  your  faith,  and  love,  I ceased  not 
to  give  thanks;  and,  blessed  be  the  God  and  Father  of  our  Lord  Jesus 
Christ,  who  hath  blessed  us  with  all  spiritual  blessings  in  heavenly  places 
in  Christ,  according  as  he  hath  chosen  us  in  him  before  the  foundation  of 
the  world,”  Eph.  1 : 15,  16.  and  1 : 3,  4.  And  what  glorious  triumph  doth 
Paul  in  the  person  of  all  the  elected  make  over  all  kinds  of  enemies  that 
can  be  thought  of?  He  challengeth  every  adversary  to  put  forth  his  sting, 
aud  why  ? Even  because  God  hath  elected,  and  nothing  can  separate  them 
from  this  unchangeable  love;  and  this  was  it  that  begot  his  thanksgiving. 
“ I thank  God  through  Jesus  Christ  our  Lord,”  Rom.  8 : 33,  39.  and  7 : 
25.  0 my  soul,  how  is  thy  heart  affected  with  praise  and  thankfulness  in 
this  matter  ? He  that  bestoweth  great  things,  looks  for  great  returns  of 
thanks,  especially  this  being  all  thou  canst  do. 

6.  If  the  project,  counsel,  love  purpose,  decree,  and  covenant  of  God  with 
Christ,  concerned  thee,  and  thy  soul’s  happiness,  then  God  will  crown  thee 
with  perseverance,  and  a steadfast  countenance  in  that  way  of  grace  thou 
wast  first  set  in  : final  apostacy,  aud  total  backslidings  from  the  way  of  God, 
can  never  befall  those  that  are  thus  chosen  : “They  went  from  us  because 
they  are  not  of  us,”  said  the  apostle,  1 John  2 : 19.  And,  “ if  it  were 
possible,  they  should  deceive  the  very  elect,”  said  Christ,  Matth.  24  : 24. 
But  it  is  certainly  impossible,  and  why?  “I  will  put  my  fear  in  their  hearts 
that  they  shall  never  depart  from  me,”  Jer.  32  : 40.  Oh  what  a blessed 
mercy  is  this,  when  there  are  so  many  hours  of  temptation  in  the  world,  so 
many  blustering  storms  and  tempests  that  are  able  to  raze  up  the  very  roots, 
did  not  that  immortal  seed  preserve  them.  Of  this  sign  we  are  sure,  if  any 
of  the  former  belongs  to  us;  but  to  this  we  cannot  actually  seal  till  the  end 
of  our  life. 

Come  now,  are  these,  0 my  soul,  the  grounds  of  thy  hopes  ? Hath  God’s 
word  come  with  power  on  thy  heart  ? Hath  the  Lord  so  effectually  called 
thee,  that  thou  hast  left  all  to  follow  Christ?  .Dost  thou  believe  on  the 
Lord  Jesus  for  life  aud  for  salvation?  Art  thou  holy?  Is  thy  life  holy? 
Dost  thou  walk  exactly,  as  the  grace  of  God  which  bringeth  salvation  teaeh- 
eth  ? Canst  thou  with  enlarged  thankfulness  amplify  the  love  aud  grace  of 
God  in  thy  election  ? Surely  these  effects  are  the  very  fuel  of  hope,  they 
are  the  blessed  and  clear  evidences  of  thy  soul’s  election  ; and  therefore 
hope  well,  take  strong  consolation : it  is  clear  as  the  sun,  that  God  hath 
predestinated  thee  to  life,  and  that  thy  name  is  written  in  the  book  of  life, 
and  that  none  in  heaven,  or  on  earth,  or  in  hell,  shall  be  able  to  blot  it  out 
again.  Away,  away  with  all  sad,  dumpish,  dejected  thoughts  : look  unto 


LOOKING  UNTO  JESUS. 


79 


CHAP.  II.] 

Jesus  : hope  in  Christ,  That  that  very  salvation,  concerning  which  that 
great  transaction  was  betwixt  God  and  Christ,  belongs  even  to  thee,  and 
that  one  day  thou  shalt  see  it,  and  enjoy  the  happiness  of  it  to  all  eternity. 

Sect.  V. — Of  believing  in  Jesus  in  that  respect. 

5.  We  must  believe  in  Jesus,  as  carrying  on  that  great  work  of  salva- 
tion for  us  in  that  eternity.  It  is  not  enough  to  know,  and  consider,  and 
desire,  and  hope  ; but  we  must  believe.  Now,  this  is  the  nature  and  pro- 
perty of  faith,  to  apply  all  these  ancient  and  future  doings  and  dealings 
of  God  to  ourselves,  as  if  they  were  now  present.  Some  difference  there 
is  betwixt  hope  and  faith  : as  hope  hath  respect  to  that  which  the  word 
promiseth,  rem  verbi\  but  faith  respects  the  word  itself,  verbum  rei ; 
hope  eyes  chiefly  the  mercy  and  goodness  of  the  promise,  but  faith  eyes 
mainly  the  authority  and  truth  of  the  promiser;  hope  looks  upon  its  object 
as  future,  but  faith  only  looks  upon  the  object  as  present;  both  make  a 
particular  application  to  themselves,  but  hope  in  a waiting  for  it,  and 
faith  in  a way  of  now  enjoying  it.  Hence  faith  is  called,  “ the  substance 
of  things  hoped  for,”  Heb.  11  : 1.  It  is  the  substance,  or  confidence  of 
things  hoped  for,  as  if  we  had  them  already  in  hand  : faith  gives  the  soul  a 
present  interest  in  God,  in  Christ,  in  all  those  glorious  things  in  the  gos- 
pel of  Christ,  even  in  the  things  of  eternal  life.  Faith  is  an  appropriating, 
an  applying,  an  uniting  grace.  It  is  a blessed  thing  to  have  the  sight  of 
God,  there  is  much  power  in  it ; but  to  see  God  in  his  glory  as  my  God : 
to  see  all  the  majesty,  greatness,  and  goodness  of  God,  as  those  things 
that  my  soul  have  an  interest  in ; to  see  how  the  eternal  councils  of  God 
wrought  for  me,  to  make  me  happy;  why  this  is  of  the  nature  of  faith  : and 
herein  lies  the  sweetness  of  faith : in  that  we  believe  not  Christ  only  to  be 
a Saviour,  and  righteousness,  but  my  Saviour,  and  my  righteousness;  and 
therefore  Luther  affirmed,  that  the  sweetness  of  Christianity  lay  in  pro- 
nouns : when  a man  can  say,  “ My  Lord,  and  my  God,  and  my  Jesus.  I 
live  by  the  faith  of  the  Son  of  God,  who  loved  me,  and  gave  himself  for 
me,”  Gal.  2 : 20. 

O my  soul ! believe  for  thyself ; believe,  and  be  confident  of  it,  that  those 
eternal  projects,  councils,  love,  purpose,  decree,  and  covenant  betwixt  God 
and  Christ,  were  all  for  thee ; hast  thou  not  a promise  ? Nay,  was  there 
not  a promise  before  the  world  began  ? and  that  very  promise  of  eternal 
life  ? Mark  the  words,  “ In  hope  of  eternal  life,  which  God,  that  cannot 
lie,  promised  before  the  world  began,”  Tit.  1 : 2.  Here  is  a promise,  and  a 
promise  of  eternal  life  made  by  God,  by  God  that  cannot  lie,  and  that 
before  there  was  a world,  or  any  man  in  the  world.  If  thou  inquirest,  to 
whom  then  was  this  promise  made  ? Sweet  soul,  it  was  made  to  Christ  for 
thee  : many  promises  thou  hast  in  scripture  made  more  immediately  to  thy- 
self : but  this  was  the  grand  promise,  and  all  the  other  promises  they  are 
but  a draught  of  that  grand  promise,  that  God  the  Father  made  to  his  Son 
before  the  world  began. 

0,  cries  the  soul,  I cannot  believe.  What,  is  it  possible  that  God  in  his 
eternity  should  have  any  thought  of  me?  What,  of  me,  “being  not  yet 
born,  neither  having  done  any  good  or  evil  ?”  Rom.  9 : 11.  What,  of 
me,  born  in  these  last  times  of  the  world,  the  least  of  saiuts,  the  greatest 
of  sinners,  less  than  the  least  of  all  God’s  mercies?  That  of  such  an  one 
the  great  God,  the  majesty  of  heaven  and  earth,  should  have  a thought,  a 
project,  a counsel,  a knowledge  of  approbation,  a purpose,  a decree  : uay, 
enter  into  a covenant  with  his  Son  for  my  salvatiou  ? I cannot  believe  it. 
Alas!  what  am  I to  God?  or  what  need  hath  God  of  me?  If  “all  the 
nations  of  the  earth  are  to  him  but  as  a drop  of  a bucket,  and  as  the  small 


80 


LOOKING  UNTO  JESUS. 


[BOOK  II. 


dust  of  the  balance/ ’ Isa.  40  : 15.  Oh  what  a minim  am  I of  that  drop  ? 
or  what  a little  little  atom  am  I of  that  small  dust  ? And  is  it  probable 
that  the  greatness  of  God,  the  goodness  of  G-od,  the  power  of  God,  the 
wisdom  of  G-od,  the  eternal  councils  of  God,  should  work  for  me,  to  make 
me  glorious,  blessed,  happy  ? to  make  me  one  with  himself,  and  one  with 
his  Son,  and  one  with  his  Spirit?  What  care  take  I of  every  dust  of  the 
earth  or  every  sand  of  the  sea-shore  ? and  yet  these  are  my  fellow-creatures ; 
there  is  a thousand  times  more  disproportion  betwixt  God  and  me,  and 
would  God  take  care  of  me  before  I was,  or  before  the  world  was  ? What, 
would  he  busy  himself  and  his  Son  about  such  a worthless,  wretched 
worm?  Would  he  decree  Christ  to  come  from  the  Father  for  me,  to  be 
my  Redeemer,  my  Jesus,  my  Saviour?  I cannot,  I dare  not,  I will  not 
believe. 

0 stay,  my  soul,  and  be  not  faithless,  but  believing;  I will  take  thy 
argument  in  pieces;  As,  1.  Thou  sayest,  “ Hath  God  any  thoughts  of  me?” 
Yes,  saith  God,  “I  know  the  thoughts  that  I think  towards  you,  thoughts 
of  peace,  and  not  of  evil,”  Jer.  29:11.  And  before  the  world  was,  my 
thoughts  and  “ my  delights  were  with  the  sons  of  men,”  Prov.  8:  31.  2. 

Thou  sayest,  “ I have  no  thoughts,  no  care  of  my  fellow  creatures  as  of  the 
dust,  or  sand,  or  atoms  ?”  And  what  then  ? “ My  thoughts  are  not  as  your 
thoughts,  neither  are  your  ways  my  ways,  saith  the  Lord ; for  as  the 
heavens  are  higher  than  the  earth,  so  are  my  ways  higher  than  your  ways, 
and  my  thoughts  than  your  thoughts,”  Isa.  54  : 8.  What  if  thou  hast  no 
thoughts  or  care  of  the  smaller  creatures*;  yet  God  extends  his  thoughts, 
and  care,  and  providence  not  only  to  thee,  but  even  to  them,  “Neither  can 
a sparrow  fall  to  the  ground,  nor  a hair  from  thy  head,  nor  a leaf  from  the 
tree  without  the  providence  of  our  heavenly  Father,  Matth.  10  : 29,  30. 
3.  Thou  sayest,  I dare  not  believe,  I am  astonished  at,  confounded  in  these 
thoughts  of  God’s  eternal  love : It  is  too  high  for  me,  I cannot  believe  it. 
I answer,  Herein  thou  sayest  something : I know  it  is  an  hard  thing  to 
believe  these  great  things  in  reference  to  thyself:  but  see  now,  how  God 
and  Christ  stoop  and  condescend  to  make  thee  believe  : G-od  stands  much 
upon  this,  that  the  hearts  of  his  saints  should  confide  in  him;  he  accounts 
not  himself  honored,  except  they  believe.  And  therefore  mark,  0 my  soul, 
how  Christ  suits  himself  to  thy  weakness;  what  is  it  that  may  beget  this 
faith,  this  confidence  in  thy  soul  ? What  is  it  (saith  God)  that  you  poor 
creatures  do  one  to  another,  when  you  would  make  things  sure  between 
yourselves?  Why  thus, — 

1.  We  engage  ourselves  by  promise  one  to  another.  And  so  will  I, 
saith  God : poor  soul,  thou  hast  my  promise ; my  faithful  promise ; 1 have 
made  a promise  both  to  Jews  and  gentiles,  and  thou  art  the  one  of  these 
two  sorts;  “The  promise  is  to  you,  and  to  your  children,  and  to  all  that 
are  afar  off,  even  as  many  as  the  Lord  our  God  shall  call,”  Acts  2 : 39.  Be 
only  satisfied  in  that  ground  of  thy  hope,  that  thou  art  called  of  God,  and 
then  every  promise  of  eternal  life  is  thine,  even  thine : Thou  mayest  find  a 
thousand  promises  scattered  here  and  there  in  the  book  of  God;  and  all 
these  promises  are  a draught  of  that  promise  which  was  made  from  all 
eternity,  and  therefore  it  is  so  much  the  more  sure;  it  is  as  if  Christ 
should  say,  “Wilt  thou  have  engagement  by  promise?  This  is  past  long 
ago ; my  Father  hath  engaged  himself  to  me  before  the  world  began ; yea, 
and  I have  made  many,  and  many  a promise,  since  the  world  began.  Read 
in  the  volume,  and  thou  wilt  find  here  and  there  a promise,  here  and  there 
a draught  of  that  first  copy  of  that  great  promise  which  my  Father  made 
unto  me  from  all  eternity.” 

2.  When  we  would  make  things  sure  to  one  another,  we  write  it  down; 
and  so  will  I,  saith  God,  thou  hast  the  scriptures,  the  holy  writ,  those  sacred 


CHAP.  II.] 


LOOKING  UNTO  JESUS. 


81 


volumes  of  truth  and  life,  and  therein  thou  hast  the  golden  lines  of  many 
gracious  promises,  are  they  not  as  the  stars  in  the  firmament  of  the  scrip- 
tures ? Thou  hast  thy  Bible,  and  in  the  Bible  thou  hast  many  blessed, 
glorious  truths  ; but  of  all  the  Bible  methinks  thou  shouldest  not  part  with 
one  of  those  promises;  no  not  for  a world.  Luther  observing  the  many 
promises  wrote  down  in  scripture,  expresseth  thus,  “ The  whole  scripture 
doth  especially  aim  at  this,  that  we  should  not  doubt,  but  hope,  confide, 
believe  that  God  is  merciful,  kind,  patient,  and  hath  a purpose  and  delight 
to  save  our  souls.” 

3.  When  we  would  make  things  sure  to  one  another,  we  set  to  our  seals. 
And  so  will  I,  saith  God ; thou  hast  my  seal,  the  broad  seal  of  Heaven ; 
my  sacraments,  the  seals  of  my  covenant ; and  thou  hast  my  privy  seal  also, 
the  seal  of  my  Spirit.  “ Grieve  not  the  Holy  Spirit,  whereby  ye  are  sealed 
unto  the  day  of  redemption,”  Eph.  4 :30. 

4.  When  we  would  make  things  sure  to  one  another,  we  take  witnesses. 
And  so  will  I,  saith  God,  thou  shalt  have  witnesses  as  many  as  thou  wilt, 
witnesses  of  all  sorts,  witnesses  in  heaven  and  witnesses  on  earth,  “For 
there  are  three  that  bear  record  in  heaven,  the  Father,  the  Word,  and  the 
Holy  Ghost,  and  these  three  are  one.  And  there  are  three  that  bear  wit- 
ness on  earth,  the  Spirit,  and  the  Water,  and  the  Blood,  and  these  three 
agree  in  one,”  1 John  5:7,  8. 

5.  When  we  would  make  things  sure  to  one  another,  we  take  an  oath. 
And  so  will  I,  saith  God : “ God  willing  more  abundantly  to  show  unto 
the  heirs  of  promise  the  immutability  of  his  counsel,  confirmed  it  by  an 
oath,”  Heb.  6 : 17.  q.  d.  There  is  no  such  need  of  an  oath ; but  I will  be 
abundant  to  thee,  because  I would  have  thee  trust  me,  and  confide  in  me 
thoroughly;  and  as  I swear,  (saith  God,)  so  will  I swear  the  greatest 
oath  that  ever  was,  “I  swear  by  myself,”  Heb.  6 : 13.  God  swears,  “ by 
God  : he  could  swear  by  no  greater,  and  therefore  he  sware  by  himself.” 
And  why  thus,  but  for  their  sakes  who  are  the  heirs  of  promise  ? He 
knows  our  frame,  and  remembers  that  we  are  dust ; and  therefore  to 
succour  our  weakness,  the  Lord  is  pleased  to  swear,  and  to  confirm  all  by 
his  oath. 

6.  When  we  would  make  things  sure  to  one  another,  we  take  a pawn. 
And  I will  give  thee  a pawn,  saith  God,  and  such  a pawn  as,  if  thou  never 
hadst  any  thing  more,  thou  shouldest  be  happy.  It  is  a pawn  of  my  Spirit. 
“ Who  also  hath  sealed  us,  and  given  the  earnest  of  the  Spirit  into  our 
hearts,”  2 Cor.  1 : 22.  q.  d.  I will  send  my  Spirit  into  your  hearts ; and 
this  Spirit  shall  be  a pawn,  an  earnest  in  your  hearts  of  all  the  good  that  I 
intend  to  do  for  you  for  ever. 

7.  When  we  would  make  things  sure  to  one  another,  something  it  may 
be  is  presently  done,  as  an  engagement  of  all  that  which  is  to  come.  And 
thus  will  I deal  with  thee,  saith  God,  who  livest  in  these  last  of  times. 
Why,  thou  seest  the  greatest  part  of  thy  salvation  already  done : I made  a 
promise  from  all  eternity  of  sending  my  Son  into  the  world,  to  be  made  a 
curse  for  sin : yea,  and  if  thou  believest,  for  thy  sin;  and  this  is  the  great- 
est work  of  all  that  is  to  be  done  to  all  eternity.  Surely,  if  I would  have 
failed  thee  in  any  thing,  it  should  have  been  in  this;  it  is  not  so  much  for 
me  now  to  bring  thee  to  heaven,  to  save  thy  soul,  as  it  was  to  send  my  Son 
into  the  world,  to  be  made  a curse  for  sin : but  when  I have  done  so  great  a 
work,  and  have  been  already  faithful  in  that  promise,  how  shouldest  thou 
but  believe  my  faithfulness  in  making  good  all  other  promises?  If  a mau 
should  owe  thee  a thousand  pounds,  and  pay  thee  nine  hundred,  ninety  and 
nine,  thou  wouldest  think  surely,  he  would  never  break  for  the  rest. 
Why  God  hath  paid  his  nine  hundred,  ninety  and  nine;  and  all  the  glory 
of  heaven  is  but  as  one  in  comparison  of  what  he  hath  done : we  may 


82  LOOKING  UNTO  JESUS.  [BOOK  IT. 

therefore  well  believe  that  he  that  hath  done  so  much  for  us  will  not  leave 
the  little  undone. 

Come  then,  rouse  up,  0 my  soul,  and  believe  thy  interests  in  those  eter- 
nal transactions  betwixt  God  and  Christ:  is  not  here  ground  enough  for  thy 
faith  ? If  thou  art  but  called,  the  promise  of  God  is  thine  : or  if  thou  darest 
not  rely  on  his  promise  (which  God  forbid)  thou  hast  his  indenture,  his 
seal,  and  witnesses  of  all  sorts,  both  in  heaven  and  earth  : or  if  yet  thou 
believest  not,  thou  hast  an  oath,  a pawn,  and  the  greatest  part  of  thy  salva- 
tion already  done  to  thine  hand  : nay,  I will  tell  thee  more,  poor  soul, 
than  this;  even  Christ  himself  from  all  eternity  hath  engaged  for  thee, 
that  thou  shalt  believe : 0 then  put  not  Christ  to  be  challenged  of  his 
engagement,  by  refusing  the  gospel  ! surely  when  thou  believest,  thou 
makest  Christ’s  word  good ; He  that  believeth  not,  makes  God  a liar, 
though  in  another  sense,  and,  for  aught  he  knoweth,  even  in  this,  That  he 
frustrates  Christ’s  undertaking  in  the  covenant.  And  therefore  believe; 
yea,  and  cry,  “Lord  I believe;  help  thou  my  unbelief:  increase  my  faith, 
till  I come  to  full  assurance  of  faith.”  Faith  in  this  sense  is  the  very  eye 
of  the  soul,  reading  its  name  written  in  the  book  of  life ; it  is  an  apprehen- 
sion of  our  particular  election.  0 believe,  till  thou  comest  up  to  this  fulness 
of  persuasion,  of  God’s  love  iu  Christ. 

Sect.  VI. — Of  loving  Jesus  in  that  respect. 

6.  We  must  love  Jesus,  as  carrying  on  that  great  work  of  our  salvation 
in  that  eternity.  And  this  is  the  fruit,  or  effect  of  faith,  if  once  we  believe, 
that  all  those  designs  and  transactions  were  for  us,  even  for  us;  0 then 
how  should  we  but  love  that  God,  and  love  that  Christ,  who  thus  first  and 
freely  loved  us  ? God  loved  us  before  we  loved  him,  for  he  loved  us  in  that 
eternity  before  all  worlds;  surely  then  we  are  bound  to  love  him  first  and 
above  all  things.  As  the  diamond  formeth  and  fashioneth  the  diamond,  so 
love  formeth  and  fashioneth  love,  or  as  fire  converteth  fuel  into  fire,  so  this 
ancient  love  of  God  and  Christ  may  well  cause  our  love  again.  0 Christ! 
didst  thou  not  love  us?  Who  doubts  it,  that  but  reads  over  the  project, 
couusel,  foreknowledge,  purpose,  decree,  and  covenant  of  God  and  Christ? 
Who  doubts  it,  that  but  reads  the  eternal  design  of  God,  that  Christ  should 
go  out  of  himself,  and  suffer  an  ecstasy  through  the  vehemency  of  his  love  ? 
That  Christ  should  so  far  debase  his  Majesty,  as  to  die  for  us,  that  we 
might  not  die  but  live  with  him?  0 then,  how  should  this  but  kindle  in 
our  hearts  a most  ardent  love  towards  God  and  Christ?  What  more  effec- 
tual motive  to  work  man’s  love  than  to  be  prevented  by  the  love  and  bounty 
of  another  ? That  this  fruit  doth  spring  from  the  sense  of  our  election, 
Bernard  observes,  Epist.  107 : “ Who  is  righteous,  but  he  that  requiteth 
the  love  of  God  with  love  again  ? Which  is  never  done  except  the  Holy 
Ghost  reveal  unto  a man  by  faith,  God’s  eternal  purpose  concerning  his 
future  salvation.”  And  hence  it  is  that  the  heart  is  most  in  frame,  when  it 
is  considering  the  eternal  love  of  God  iu  Christ : as  David  said  to 
Jonathan,  “ Thou  hast  been  very  pleasant  to  me,  thy  love  to  me  was 
wonderful,”  2 Sam.  1 : 26.  So  a poor  soul,  gathering  up  all  the  goodness 
of  God  in  that  eternity,  and  feeding  upon  it,  and  the  variety  of  it,  breathes 
out  in  that  expression,  “ Thou  hast  been  very  pleasant  to  me,  0 God,  thy 
love  to  me  hath  been  wonderful.”  0 my  soul,  that  thou  couldst  so  live  by 
faith  on  these  eternal  passages,  as  that  thou  mightest  attain  to  the  highest 
fruits  of  faith,  not  only  to  love  God  and  Christ,  but  to  love  them  with  a 
burning  love,  with  a mighty  love,  such  a love  as  lies  in  the  most  vigorous 
prosecution  after  Jesus  Christ,  and  in  the  most  faithful  resignation  of  thyself 
to  God;  such  a love  as  works  the  most  delightful  aspect  of  God  and  Christ, 


LOOKING  UNTO  JESUS. 


83 


CHAP.  II.] 


as  makes  a man  to  behold  God  and  Christ  with  all  cheerfulness ; such  a 
love  as  works  a man  to  extol  the  praises  of  God.  0 in  these  hinges  lies  the 
strength  of  love. 

But  alas  ! this  is,  or  at  least  should  be  thy  grief,  That  thou  canst  not  love 
so  well,  and  so  warmly  as  thou  art  beloved.  Christ  comes  towards  thee, 
11  skipping  like  the  hart,  or  roe  on  the  mountains  of  spices,”  Cant.  8 : 14. 
But  thy  love  toward  Christ  is  creeping  like  the  worm  in  the  unwholesome 
valley.  Indeed  the  best  affections  have  their  fits  of  swooning  ; it  may  be  for 
the  present  thy  love  is  cold : 0 but  come  up  to  this  fire;  consider  how  God 
and  Christ  loved  thee  in  every  one  of  these. 

1.  His  project  to  save  thy  soul  sprung  out  of  his  love : love  was  the  first 
wheel  that  set  all  the  eternal  works  of  God  a going;  what  was  that  great 
design  of  God,  but  only  an  expression  of  his  love  ? It  was  his  pleasure  to 
communicate  himself,  and  the  rise  of  that  communication  was  his  love. 

2.  The  counsels  of  God  were  all  in  love.  Had  not  love  been  as  presi- 
dent of  the  council,  where  hadst  thou  been  ? When  all  the  attributes  of 
God  were  at  a stand,  it  was  the  love  of  God  in  Christ  that  resolved  the 
question  for  thy  salvation. 

3.  The  foreknowledge  of  God  was  a foreknowledge  of  love  and  approba- 

tion : in  his  eternal  love  he  embraced  thee  as  his  own  : he  foreknew  thee, 
i.  e.  of  his  free  love  he  set  thee  apart  to  life  and  salvation ; “ God  hath 
chosen  us  in  Christ  before  the  foundation  of  the  world,”  Eph.  1 : 4.  He 
chose  us  in  Christ,  but  not  for  Christ;  nothing  at  all  moved  him  to  elect 
thee  but  his  own  good  pleasure  and  free  love.  * 

4.  The  purpose  of  God  was  a resolution  of  love : it  speaks  of  his  love  to 
be  a constant,  settled,  abiding  love : no  unkindness  shall  alter  it : “ For 
having  loved  his  own,  he  loves  them  unto  the  end,”  John  13  : 1.  Nay,  he 
loves  them  without  end  : from  everlasting  to  everlasting. 

5.  The  decree  of  God  was  an  order,  (as  I may  call  it,)  or  an  act  of  love, 
to  give  in  that  grace  unto  his  elect,  which  before  all  time  he  decreed  should 
be  an  effectual  means  to  bring  them  unto  glory. 

6.  The  covenant  betwixt  God  and  Christ  was  an  agreement  of  love  : God 
and  Christ  struck  hauds  to  save  our  souls ; grace  was  given  in  Christ  Jesus 
before  the  world  began,  2 Tim.  1 : 9.  Grace  was  given  us,  that  is,  the 
gracious  love  and  favor  of  God  in  Christ  was  given  us  before  all  secular 
times.  This  was  God’s  meaning  from  everlasting,  this  was  the  design,  yea, 
the  greatest  design  that  ever  God  had,  to  set  out  the  infinite  glory,  and  the 
riches  of  his  love  in  Jesus  Christ.  No  question  but  he  had  other  great 
designs  in  doing  such  great  things  as  he  hath  done : but  above  all  the 
designs  that  ever  God  had  in  all  his  works,  this  is  the  chief,  to  honor  his 
mercy,  to  glorify  the  riches  of  his  love  and  grace : had  it  not  been  for  this, 
he  would  never  have  made  the  world;  and  therefore  in  that  world  to  come, 
it  will  be  the  delight  of  God,  to  show  his  saints  and  augels  what  he  is  able 
to  do  for  a creature ; yea,  he  will  to  all  eternity  declare  to  them,  to  what  an 
height  of  excellency  and  glory,  his  love  and  mercy  is  able  to  raise  poor 
souls;  so  that  the  very  saints  and  augels  shall  admire  and  adore,  and 
magnify  the  name  of  God  everlastingly  for  it. 

0 my  soul,  canst  thou  ponder  on  this,  and  not  love  him  dearly,  who  hath 
thus  loved  thee?  Come,  “stir  up  the  gift  that  is  in  thee;”  if  thou  art  a 
Christian,  thou  hast  some  sparks,  though  now  (it  may  be)  under  the  ashes : 
come  rub,  chafe  and  warm  thy  affections  at  this  fire  : love,  like  a watch, 
must  be  wound  up,  or  else  it  will  fail  downwards  : what  doest  thou  ? “ Why 
standest  thou  idle  in  the  heat  of  the  day  ?”  Christ  hath  fire  in  his  hand,  it 
is  but  looking  up,  and  reaching  out  thy  hand  to  take  it  from  him:  0 take 
it  with  both  thy  hauds  and  be  thankful  for  it.  Prayer,  ejaculation,  con- 


84  LOOKING  UNTO  JESUS.  [BOOK  IL 

temptation,  judicious  observation  of  tbe  Spirit’s  season,  are  the  best  instru- 
ments to  kindle  this  fire  of  love  in  thee. 

And  methinks  thy  heart  should  begin  now  to  melt,  methinks  it  should 
receive  more  easy  impressions  from  the  object  before  it;  methinks  these 
eternal  works  and  acts  of  God  and  Christ  towards  thy  poor  soul  should 
begin  to  overcome  thee,  and  to  burn  thy  heart  as  with  coals  of  juniper,  Sol. 
Song.  6:5.  and  8:6.  Why,  Lord,  is  it  thus?  Was  I elected  from  all 
eternity  in  Christ?  Was  I ordained  to  a glorious  inheritance  before  there 
was  a world?  Was  this  business  to  make  me  happy,  one  of  the  chief  deep 
councils  of  God?  Was  this  one  of  the  works  of  his  wisdom  that  he  was  ex- 
ercised about  before  the  world  began  ? Was  this  the  great  design  of  God 
in  making  the  world,  and  in  making  heaven,  that  place  of  glory,  to  glorify 
himself,  and  to  glorify  such  a poor  wretch  as  I am  ? 0 then  how  should 

this  but  mightily  inflame  my  heart  with  the  love  of  God,  and  love  of  Christ  ? 
How  should  I choose  but  say,  as  the  martyr  did,  “ Oh  that  I had  as  many 
lives,  as  I have  hairs  on  my  head,  to  lay  them  down  for  Christ  ?”  Ah  ! 
what  flames  of  divine  affection,  what  raptures  of  zeal,  what  ravishments  of 
delight,  what  ecstasies  of  obedience  can  be  enough  for  my  blessed  God  and 
dearest  Redeemer  ? 

Sect.  YII. — Of  joying  in  Jesus  in  that  respect. 

7.  We  must  joy  in  Jesus,  as  carrying  on  that  great  work  of  our  salva- 
tion in  that  eternity.  This  joy  is  a passion  arising  from  the  sweetness  of 
the  object  we  enjoy.  0 my  soul,  dost  thou  believe?  And  art  thou  now 
cast  into  a pang  of  love?  How  then  should  thy  joy  come  on  ? As  Christ 
said  to  the  seventy,  “In  this  rejoice  not,  that  the  spirits  are  subject  unto 
you,  but  rather  rejoice,  because  your  names  are  written  in  heaven ;”  Luke 
10  : 20.  So  rejoice  not  thou  in  this,  that  the  world  is  thine,  that  riches  are 
thine,  that  thou  hast  subdued  men  and  devils;  but  herein  rejoice,  that  thy 
name  is  written  in  the  book  of  life.  0 what  a comfortable  point  is  this ! 
that  the  Father  and  Christ  should  transact  a bargain  from  eternity,  con- 
cerning thee  by  name,  that  the  Father  and  the  Son  should  commune 
together  concerning  thy  heaven,  as  if  their  language  bad  been  thus ; 
“ Father,  what  shall  be  given  to  thy  justice  to  ransom  such  an  one,  Abra- 
ham, Isaac,  Jacob,  Matthew,  Mark,  Luke,  John,  Mary,  Martha,  Hannah,” 
&c.  Why  no  more  but  this,  “Thou  shalt  die,  my  Son,  and  whosoever 
believeth  in  thee  shall  live  for  ever.”  Why  then,  saith  Christ,  “ I will 
engage  for  such  and  such  an  one ; I will  enter  into  bond  for  such  and  such 
a person ; Abraham  shall  believe  in  time  : see  I have  wrote  down  his  name 
in  the  book  of  life.”  And  who  art  thou  that  readest  ? Art  thou  a 
believer  ? Dost  thou  believe  in  the  Lord  Jesus  Christ  ? Christ  said  the 
same  of  thee,  and  entered  into  a bond  for  thee,  and  entered  thy  name  in 
the  book  of  life,  see  the  certainty  of  this  in  Phil.  4 : 3.  Thou  Thomas, 
Andrew,  Peter,  Christ  knows  thee  by  name,  and  thy  name  is  written  in 
the  book  of  life.  0 go  thy  way,  and  rejoice,  and  take  strong  consolation  ! 
is  there  not  cause?  Why,  I tell  thee,  thy  name  is  in  the  book  of 
heaven;  and,  if  this  may  add  to  thy  joy,  know  there  is  none  in  heaven  or 
earth  shall  ever  be  able  to  blot  it  out  again.  No,  no,  poor  soul,”  “ There 
is  no  condemnation  to  them  that  are  in  Christ  Jesus,”  Rom.  8:1.  God 
hath  decreed  thy  salvation,  and  God’s  decree  shall  stand,  let  men  and  devils 
say  what  they  will  to  the  contrary,  “ The  counsel  of  the  Lord  standeth  for 
ever,  the  thoughts  of  his  heart  to  all  generations,”  Psalm  33  : 11.  It  is 
as  possible  for  God  to  deny  himself,  as  it  is  possible  for  thee  a believer  to 
perish.  “ We  are  kept  (saith  the  apostle)  by  the  power  of  God  through 
faith  to  salvation,”  1 Pet.  1:5.  And  therefore  “rejoice,  and  again 


LOOKING  UNTO  JESUS. 


85 


CHAP.  II.] 

rejoice  : Yea,  raise  up  thy  joy  to  that  pitch  of  triumph,  which  is  joy 
elevated ; and  elevated  so  high  that  it  comes  to  victoriousness  and  magna- 
nimous conquest  of  heart  over  all  things.  Say  with  the  apostle,  “ What, 
my  name  is  written  in  the  book  of  life,  who  shall  lay  any  thing  to  the 
charge  of  God’s  elect?  — Who  then  shall  separate  me  from  the  love  of 
Christ?  Shall  tribulation,  or  distress,  or  persecution,  or  famine,  or  naked- 
ness, or  peril,  or  sword  ? Nay,  I am  persuaded  that  neither  death,  nor  life, 
nor  angels,  nor  principalities,  nor  powers,  nor  things  present,  nor  things  to 
come,  nor  height,  nor  depth,  nor  any  other  creature  shall  be  able  to  sepa- 
rate me  from  the  love  of  God,  which  is  in  Christ  Jesus  my  Lord,”  Rom. 
8 : 33,  35,  &c. 

Sect.  YIII. — Of  calling  on  Jesus  in  that  respect. 

8.  We  must  call  on  Jesus,  or  on  God  the  Father  in  and  through  Jesus. 

This  also  is  included  in  looking;  as  David  while  praying,  “Unto  thee  do  I 
lift  up  mine  eyes,  0 thou  that  dwelleth  in  the  heavens,”  Psalm  123:1. 
Now  this  calling  on  God,  or  looking  to  God,  contains  prayer  and  praise.  1. 
We  must  pray  that  all  these  transactions  betwixt  God  and  Christ  may  be 
assuredly  ours,  and  that  God  would  clear  up  our  titles  more  and  more ; yea, 
and  seeing  all  good  things  tending  to  salvation  were  from  all  eternity  pre- 
pared for  us,  we  are  therefore  to  pray,  that  by  prayer  we  may  draw  them 
down  from  heaven;  for  what  though  our  evidences  be  clear;  yet  this  must 
not  cast  out  means : God  doth  not  use  to  bestow  his  saving  graces  on  lazy 
sluggards : those  therefore  who  from  the  certainty  of  predestination  do  pre- 
tend that  the  duty  of  prayer  is  superfluous,  do  plainly  show  that  they  have 
no  certainty  at  all.  Aquinas,  Part.  1.  q.  art.  8.  was  orthodox  in  this,  “The 
predestinate  must  pray,  because  by  these  effects  of  predestination,  the  salva- 
tion of  souls  is  best  ascertained.”  The  same  Spirit  which  witnesseth  to  our 
spirit  that  we  are  his  chosen,  is  also  the  Spirit  of  prayer  and  supplication ; 
and  therefore  he  that  believes  that  he  is  one  of  God’s  elect,  he  cannot  but 
pray  for  those  things  which  he  believeth  that  God  hath  prepared  for  him 
before  the  foundation  of  the  world. — 2.  We  must  praise  God.  What,  that 
God  should  look  on  us,  and  predestinate  us  to  life  ? That  he  should  pass 
by  so  many  on  the  right  hand,  and  on  the  left,  and  that  I should  be  one 
whom  the  Lord  did  elect?  What,  such  a vile  sinful  and  wretch  as  I am? 
Was  there  ever  like  love  ? Was  there  ever  like  mercy  ? May  not  heaven  and 
earth  stand  amazed  at  this  ? 0 what  shall  I do  to  be  thankful  enough  to 

this  dear  God  ? Thus  thou  that  knowest  thy  interest  in  Christ,  study  praise 
and  thankfulness.  Say  in  thyself,  Who  made  me  to  differ  from  those  cast 
away  souls  ? alas ! we  were  all  framed  of  the  same  mould,  hewed  out  of  the 
same  rock.  It  is  storied  of  one  of  the  late  French  kings,  that  in  a serious 
meditation,  considering  his  own  condition  of  being  king  and  ruler  of  that 
nation,  “ Oh  (said  he)  when  I was  born,  a thousand  other  souls  were  born 
in  this  kingdom  with  me,  and  what  have  I done  to  God  more  than  they  ?” 
0 my  soul,  what  difference  betwixt  thee  and  those  many  thousands  of  repro- 
bates that  live  with  thee  in  the  world  at  this  day  ? Nothing,  surely  nothing, 
but  the  free  mercy,  goodness,  and  love  of  God  in  Jesus  Christ.  0 then 
praise  this  God,  yea  sound  forth  “ the  praise  of  the  glory  of  his  grace.” 
Remember  that  was  God’s  design,  and  that  is  thy  duty. 

Sect.  IX. — Of  conforming  to  Jesus  in  that  respect. 

9.  We  must  conform  to  Jesus;  we  must  fix  our  eyes  on  Jesus  for  our 
imitation  ? that  also  is  the  meaning  of  this  looking  in  the  text.  And,  in 
respect  of  our  predestination  the  apostle  speaks  so  expressly,  “ He  did  pre- 
destinate us  to  be  conformed  to  the  image  of  his  Son,”  Rom.  8:29.  This 


86 


LOOKING  UNTO  JESUS. 


[BOOK  II. 


is  one  end  of  predestination,  and  this  is  one  end  of  looking  unto  Jesus,  nay 
it  is  included  in  it.  A very  look  on  Jesus  hath  a power  in  it  to  conform  us 
to  the  image  of  Jesus.  “ We  are  changed  by  beholding/ ’ saith  the  apostle, 
2 Cor.  3:18.  Oh  when  I see  God’s  love  in  Christ  to  me  even  from  all 
eternity,  how  should  this  but  stir  up  my  soul  to  be  like  Jesus  Christ? 
Where  there  is  a dependence,  there  is  desire  to  be  like,  even  among  men ; 
how  much  more  considering  my  dependence  on  God  in  Christ  should  I 
desire  to  be  like  Christ  in  disposition  ! All  the  question  is,  What  is  this 
image  of  Christ,  to  which  we  must  be  conformed  ? I answer,  holiness  and 
happiness  : but  because  the  latter  is  our  reward,  and  the  former  is  our  duty, 
therefore  look  to  that. 

But  wherein  consists  that?  I answer,  in  that  resemblance,  likeness,  and 
conformity  to  Christ  in  all  the  passages  forementioned : and  in  every  of  these 
must  we  conform  to  Christ.  As, — 

1.  Christ  is  the  Son  of  God;  so  must  we  be  God’s  sons.  “ As  many  as 

received  him,  to  them  he  gave  power  to  become  the  sons  of  God,”  John  1 : 
12.  0 what  lies  upon  us  in  this  respect;  “ If  I be  your  Father,  where  is 

mine  honor?”  Mai.  1 : 6.  And,  “if  ye  call  on  the  Father,  pass  the  time 
of  your  sojourning  here  in  fear,”  1 Heb.  1 : 17.  God  looks  for  more 
honor,  fear,  reverence,  duty  and  obedience  from  a son  than  from  the  rabble 
of  the  world  : if  thou  art  God’s  son,  thy  sins  more  offend  God  than  the 
sins  of  all  the  reprobates  in  the  world;  why,  alas,  thy  sins  are  not  mere 
transgressions  of  the  law,  but  committed  against  the  mercy,  bounty,  and 
goodness  of  God  vouchsafed  unto  thee  : thy  sins  have  a world  of  unthank- 
fulness joined  with  them,  and  therefore  how  should  God  but  visit?  “You 
only  have  1 known  of  all  the  families  of  the  earth,  therefore  will  I visit  you 
for  all  your  iniquities.”  Amos  3:2.  0 think  of  this,  you  that  are  God’s 

sons,  and  conform  to  Christ,  for  he  was  an  obedient  Son. 

2.  Christ  the  Son  of  God  delights  in  the  Father,  “ and  his  delight  is  also 
with  the  sons  of  men  ;”  so  must  we  delight  in  the  Father,  and  delight  in 
his  children.  “ Delight  thyself  in  the  Lord,  and  he  shall  give  thee  the 
desires  of  thy  heart,”  Psalm  37  : 4.  And  “ the  saints  that  are  on  the  earth 
are  they,  in  whom  is  all  my  delight,”  saith  David,  Psalm  16:3.  It  is 
storied  of  Dr.  Taylor,  That,  being  in  prison,  he  could  delight  in  God;  and 
he  rejoiced  that  ever  he  came  into  prison,  because  of  his  acquaintance  with 
that  angel  of  God,  as  he  called  Mr.  Bradford.  0 this  is  heaven  upon  earth  ! 
not  only  God,  but  the  very  saints  of  God,  are  sweet  objects  of  delight. 
Mark  them,  and  if  they  be  saints  indeed,  they  are  savory  in  their  discourse, 
in  their  duties,  in  their  carriages;  their  example  is  powerful,  their  society 
profitable ; how  should  we  but  delight  in  them  ? 

3.  God  and  Christ  laid  this  plot  from  all  eternity,  That  all  the  world 
would  do,  should  be  “ to  the  praise  of  the  glory  of  his  grace :”  so  must  we 
purpose  this  as  the  end  of  all  our  actions,  “Whether  we  eat  or  drink,  or 
whatsoever  we  do,  we  must  do  all  to  the  glory  of  God,”  1 Cor.  10:31. 
But  especially  if  from  God  we  receive  any  spiritual  good,  then  give  all  again 
to  the  glory  of  his  grace.  “ Blessed  be  the  name  of  God  forever  and  ever, 
(saith  Daniel  2:20,  23,)  for  wisdom  and  might  are  his; — And  I thank 
thee  and  praise  thee,  0 God  of  my  fathers,  who  hast  given  me  wisdom  and 
might.”  An  excellent  spirit  of  wisdom  and  might  wrought  in  Daniel,  and 
he  acknowledges  all  to  the  Giver;  “ wisdom  and  might  are  his.”  Chris- 
tians, if  you  feel  grace  in  your  hearts,  I beseech  3rou  acknowledge  it  to 
Christ.  He  does  all;  he  subdues  lusts,  heals  wounds,  stays  inward  issues, 
sets  broken  bones,  and  makes  them  to  rejoice;  and  therefore  let  him  have 
the  glory  of  all ; do  you  acknowledge  grace  in  its  latitude  to  the  God  of  all 
grace. 

4.  God  and  Christ  counselled  about  our  salvation  • there  was  a great  con- 


CHAP.  II.] 


LOOKING  UNTO  JESUS. 


87 


flict  in  the  attributes  of  God;  justice  and  mercy  could  not  be  reconciled,  till 
the  wisdom  of  God  found  out  that  glorious  and  wonderful  expedient,  “ the 
Lord  Jesus  Christ so  let  us  counsel  about  our  salvation  : the  flesh  and  the 
spirit  whereof  we  are  qompounded,  draw  several  ways;  the  flesh  draws  hell- 
ward,  and  the  spirit  heaven-ward ; come  then,  call  we  in  heavenly  and  spiri- 
tual wisdom  to  decide  this  controversy;  you  may  hear  its  language  in  Job 
28  :28.  “Behold  the  fear  of  the  Lord,  that  is  wisdom,  and  to  depart  from 
evil  is  understanding.’ ’ If  we  would  draw  heaven-ward  and  save  our  souls? 
Come  then,  “ Let  us  hear  the  conclusion  of  the  whole  matter,  Fear  God, 
and  keep  his  commandments,  for  this  is  the  whole  duty  of  man,”  Eccl. 
12  : 13.  Keep  his  commandments  in  an  evangelical  sense,  i.  e.  look  at  the 
expedient,  Jesus  Christ,  who  hath  kept  them  for  us,  and  in  whom,  and 
through  whom,  our  imperfect  obedience  is  accepted  with  God. 

5.  God  and  Christ  loved  us  with  an  everlasting  love,  so  must  we  love  him 
who  hath  first  loved  us;  this  is  the  nature  of  spiritual  love,  that  it  runs  into 
its  own  ocean,  “ 0 love  the  Lord  all  ye  his  saints  !”  Psal.  31 : 23.  Who 
hath  more  cause  to  love  him  than  you  have  ? Who  hath  been  loved  so 
much  ? Or  who  hath  so  much  come  under  the  power  of  love  as  you  have  ? 
Hath  not  Christ  loved  you,  not  only  with  a love  of  well  wishing,  which  is 
from  everlasting,  (some  call  it  the  love  of  election,  the  fountain  of  love,  the 
well-head  of  salvation),  but  also  with  a love  of  complacency?  Hath  not 
Christ  shed  abroad  his  love  into  your  hearts,  and  shall  he  lose  by  it?  Will 
not  these  cords  of  love  draw  up  your  hearts  to  love  him  again  ? Sure  it  is 
but  reason  to  love  him,  who  hath  first  loved  you,  yea,  and  loved  you  when 
you  were  unlovely,  and  had  nothing  in  you  worthy  of  love.  Christians ! 
then  it  was  that  Christ  loved  you  in  rags,  it  is  meet  therefore  that  you 
should  love  him  in  robes. 

6.  God  and  Christ  appointed,  or  purposed  us  unto  salvation ; his  love  was 
a sure,  and  settled,  and  firm,  and  constant  love,  “ The  purpose  of  God  ac- 
cording to  election  must  stand,”  Horn.  9:11.  So  must  we  love  him,  and 
cleave  unto  him  for  ever  : “ I have  inclined  my  heart  to  perform  thy  statutes 
always  even  unto  the  end,”  Psalm  119:112.  David’s  heart  was  much 
taken  with  the  statutes  of  God,  and  therefore  he  gives  this  expression  of 
the  fulness  of  his  heart,  “always  and  even  to  the  end.”  It  is  a kind  of 
pleonasm ; his  resolutions  were  such,  that  he  would  never  depart  from  his 
God. 

7.  God  and  Christ  decreed,  booked  and  sealed  our  salvation : And  so 
must  we  put  to  our  seal  that  God  is  true,  i.  e.  we  must  believe  on  Christ : 
for  when  we  believe  we  make  Christ’s  word  good.  He  that  believes  not, 
makes  God  a liar  (as  ye  have  heard)  in  that  he  frustrates,  or  endeavors  to 
frustrate,  Christ’s  undertaking  in  his  predestination. 

8.  God  and  Christ  entered  into  covenant  concerning  our  salvation;  so 
must  we  enter  into  covenant  with  him  : we  must  take  him  to  be  our  God, 
and  give  up  ourselves  to  be  his  people:  — Why  thus  we  must  in  all  par- 
ticulars conform  to  Christ:  The  sum  of  all  is  this,  We  must  be  like  Christ 
in  grace,  and  gracious  actings. 

O my  soul,  see  to  this  grace,  see  to  this  conformity  to  Jesus  Christ  in 
gracious  actings,  and  this  will  enable  thee  to  read  thy  name  written  in  the 
book  of  life.  0 abhor  and  repel  that  devil’s  dart,  “ I am  predestinate,  and 
therefore  I may  live  as  I list.”  How  contrary  is  this,  to  the  apostle?  “ He 
hath  chosen  us  in  him  before  the  foundation  of  the  world,  that  we  should 
be  holy,  and  without  blame  before  him  in  love,”  Eph.  1 : 4.  “And,  as  the 
elect  of  God,  but  on  bowels  of  mercy,  kindness,  humbleness  of  mind, 
meekness,  long-suffering,  forgiving  one  another,  even  as  Christ  forgave 
you?”  Col.  3:12,  13.  This  conformity  to  Christ  in  grace  is  the  very 
effect  of  our  predestination : 0 look  unto  Jesus’ and  be  in  grace  like  unto 


88 


LOOKING  UNTO  JESUS. 


[BOOK  II. 


Jesus : why,  Christ  is  full  of  grace,  a vessel  filled  up  to  the  lip,  or  very 
brim,  “Thou  art  fairer  than  the  children  of  men,  and  grace  is  poured  into 
thy  lips,”  Psal.  45:2.  “Christ  was  as  it  were  grace  speaking,”  Luke 
4 : 22.  Grace  sighing,  weeping,  dying,  Heb.  2 : 9.  Grace  living  again, 
and  now  dropping,  or  rather  raining  down  floods  of  grace  on  his  living 
members,  Eph.  4 : 11.  Christ  is  the  great  apple  tree,  dropping  down 
apples  of  life,  Sol.  Song  2 : 3.  And  all  that  falls  from  this  tree,  as  apples, 
leaves,  shadows,  smell,  blossoms,  are  but  pieces  of  grace  fallen  down  from 
him,  who  is  the  fulness  of  all,  and  hath  filled  all  things.  Christ  is  the 
Rose  of  Sharon,  Sol.  Song.  2 : 1,  and  every  leaf  of  this  rose  is  an  heaven, 
every  white  and  red  in  it  is  grace  and  glory,  every  act  of  breathing  out  its 
smell  from  everlasting  to  everlasting,  is  spotless  and  unmixed  grace : why 
then,  my  soul,  if  thou  wilt  conform  to  Christ,  conform  in  this ; “ be  holy  as 
he  is  holy,  of  that  fulness  of  grace  that  is  in  him,  do  thou  receive,  even 
grace  for  grace,”  John  1 : 16. 

Christians  ! where  are  we  ? 0 that  ever  men  should  hear  of  so  much 

grace,  and  of  such  acts  of  grace  in  that  eternity  before  all  worlds,  and  yet 
no  impression  of  grace  upon  their  hearts ! 0 that  God  and  Christ  should 

both  be  in  that  business  of  eternity  : that  heaven,  hell,  justice,  mercy,  souls 
•and  deep  wisdom  should  be  all  in  that  rare  piece,  and  yet  that  men  should 
think  more  of  a farm,  an  ox,  a house,  a pin,  a straw,  or  the  bones  of  a crazy 
livelihood  ! 0 look  up  ! look  up  ! if  thou  art  Christ’s  consider  what  he  hath 
done  for  thy  soul.  Why  art  thou  “ predestinate  to  be  conformed  to  the 
image  of  Christ?” 

Thus  far  we  have  looked  on  Jesus,  as  our  Jesus,  in  that  eternity  before  all 
time  until  the  creation ; our  next  work  is  to  look  on  Jesus,  carrying  on 
the  great  work  of  man’s  salvation  in  the  creation,  the  beginning  of  time, 
until  his  first  coming. 


LOOKING  UNTO  JESUS, 

FROM  THE  CREATION  UNTIL  HIS  FIRST  COMING. 


THE  THIRD  BOOK. 


CHAPTER  I. 


* 

The  LORD  will  give  thee  for  a covenant  of  the  People.  — Hear,  ye  deaf,  and  look, 
ye  blind,  that  ye  may  see. — Isaiah  42  : 6,  18. 


Sect.  I. — Of  Christ  promised  by  decrees. 

In  this  period,  as  in  the  former,  we  shall  first  lay  down  the  object,  and 
then  direct  you  how  to  look  upon  it. 

The  object  is  Jesus,  carrying  on  the  work  of  man’s  salvation ; in  that  dark 
time  before  his  coming  in  the  flesh. 

No  sooner  was  the  world  made,  and  the  things  therein,  but  man  was 
created,  that  a way  might  be  made  for  God  to  show  his  grace  in  the  salva- 
tion of  his  elect.  And  now  was  it  that  God’s  eternal  project,  and  counsel, 
and  foreknowledge,  and  purpose,  and  decree,  and  covenant  with  Christ 
began  to  come  into  execution. 

Indeed  at  the  first  moment  there  was  no  need  of  Christ;  for  man  at  first 
was  made  in  holiness  to  the  image  of  God,  and  to  bear  rule  over  the  rest 
of  the  visible  creatures ; but  alas ! this  his  state  was  but  of  little  standing : 
it  was  the  received  opinion  in  former  ages,  that  our  first  parents  fell  the 
very  same  day  they  were  created.  Augustine,  amongst  the  rest,  writes 
that  they  stood  but  six  hours:  but  though  we  cannot  determine  the 
certain  time,  very  probable  it  is,  that  it  was  but  short : this  we  find, 
that  after  Moses  had  set  down  the  creation  of  man,  without  the  inter- 
position of  any  thing  else,  he  comes  immediately  to  the  fall ; and  the 
devil,  no  doubt,  took  the  first  occasion  he  possibly  could  to  bring  man  to 
the  same  damnation  with  himself.  Well  then,  long  it  was  not,  but  Adam 
by  his  sin  deprived  himself,  and  all  his  posterity,  of  the  image  of  God  : as 
all  mankind  was  in  his  loins;  so,  by  the  order  and  appointment  of  God, 
all  mankind  partakes  with  him  in  the  guilt  of  his  sins  : hence  is  the  daily 
and  continual  cry,  not  only  of  Adam,  Abraham,  David,  Paul,  but  of  every 
saint,  “ 0 wretched  man  that  I am,  who  shall  deliver  me  from  the  body 
of  this  death?”  Rom.  7:24.  But,  sweet  souls!  stay  your  complaints, 
here  is  gospel  news, — 

In  this  sad  hour  of  temptation  God  stepped  in  : he  will  not  leave  man 
without  hope;  he  tells  the  devil,  who  began  this  mischief,  “I  will  put 
enmity  between  thee  and  the  woman,  and  between  thy  seed  and  her  seed, 
it  shall  bruise  thy  head  and  thou  shalt  bruise  his  heel,”  Gen.  3 : 15.  At 
the  very  instant  when  God  was  pronouncing  judgments  upon  the 
several  delinquents  in  the  fall ; nay,  before  judgment  was  pronounced  on 


90  LOOKING  UNTO  JESUS.  [BOOK  III. 

the  persons  tempted,  a Jesus  is  hinted,  the  covenant  of  grace  is  proclaimed. 
0 the  infinite  riches  of  the  mercy  of  God  in  Christ ! 

But  you  will  say,  how  comes  Jesus  in  ? how  carried  he  on  the  great 
work  of  our  salvation  in  this  dark  time  ? 

I answer,  1.  By  assuming  and  taking  upon  him  the  form  and  shape  of  a 
man,  and  so  discharging  some  special  offices  in  that  respect : we  read  often 
of  Christ’s  apparitions,  before  his  incarnation,  and  then  especially  when  he 
had  to  do  with  this  great  negotiation  of  man’s  eternal  happiness.  Some 
think  it  not  improbable  that  Christ  assumed  the  form  of  man  when  he  first 
created  man,  and  so  he  made  man,  not  only  in  his  own  image  which  he  had 
as  God,  in  holiness  and  true  righteousness,  but  in  respect  of  that  form 
which  he  had  assumed.  However,  this  we  find,  that  after  man  had  sinned, 
Christ  then  appeared,  first  to  Adam,  then  to  Abraham,  then  to  Isaac,  then 
to  Jacob,  then  to  Moses,  &c. — First,  he  appeared  to  Adam  in  the  garden, 
“And  they  heard  the  voice  of  the  Lord  God  walking  in  the  garden,  in  the 
cool  of  the  day,”  Gen.  3 : 8.  God,  as  he  is  God,  hath  neither  voice  to 
speak,  nor  feet  to  walk,  but  assuming  the  form  and  shape  of  a man,  he  ex- 
ercised both  : and  so  he  was  the  first  that  published  that  first  promise  to  the 
world,  “ It  shall  bruise  thy  head.”  2.  He  appeared  to  Abraham  u in  the 
plain  of  Mature,”  where  “ the  Lord  talked  with  Abraham,”  and  Abraham 
calls  him  “ the  judge  of  the  earth,”  which  can  be  ascribed  to  none  but 
Christ  “the  judge  of  quick  and  -dead,”  Gen.  18:1,  3,  25.  Some  from 
that  saying  of  Christ,  “ Your  father  Abraham  rejoiced  to  see  my  day;  and 
he  saw  it,  and  was  glad,”  John  8 : 56,  do  gather  that  Abraham  saw  Christ, 
not  only  with  the  eyes  of  faith,  (as  all  the  rest  of  the  patriarchs  and 
prophets  did,)  but  also  in  a visible  shape  which  he  assumed,  like  unto  that 
whereunto  he  was  afterwards  to  be  united;  and  so  it  was  Christ  that  re- 
newed the  covenant  with  Abraham,  saying,  “ I will  establish  my  covenant 
between  me  and  thee,  and  thy  seed  after  thee  in  their  generations,  for  an 
everlasting  covenant,  to  be  a God  unto  thee,  and  to  thy  seed  after  thee,” 
Gen.  17:3-7.  He  appeared  to  Isaac,  Gen.  26:2,  and  to  Jacob, 
Gen.  32  : 24,  30.  And  to  Moses,  Ex.  3 : 1,  2,  3,  and  to  many  others, 
of  which  I shall  comment  in  order.  And  these  apparitions  of  Christ 
were  as  praeludiums  of  his  incarnation.  But  this  is  not  the  way  I shall 
insist  upon. 

2.  Christ  carried  on  the  great  wrork  of  our  salvation  in  that  dark  time, 
not  by  himself  exhibited  (as  when  he  was  incarnate)  but  only  promised. 
The  great  King  would  first  have  his  harbingers  to  lead  the  way,  before  he 
himself  would  come  in  person.  As  the  Lord  had  observed  this  method  in 
creating  the  world,  that  first  he  would  have  darkness,  and  then  light;  and 
as  still  he  observes  this  method  in  upholding  the  world,  that  first  he  will 
have  dawning,  and  then  clear  day ; so  in  the  framing  and  upholding  of  his 
church,  he  will  first  have  Christ  held  forth  in  ceremonies,  rites,  figures, 
types,  promises,  covenants,  and  then  like  a glorious  sun,  or  like  “ the  day 
spring  from  on  high,  he  would  visit  the  world,  to  give  light  to  them  that 
sit  in  darkness,”  Luke  1 : 78.  To  this  purpose  we  read,  that  as  Christ,  so 
the  covenant  of  grace,  (which  applies  Christ  to  us,)  was  first  promised  and 
then  promulgated,  the  covenant  of  promise  was  that  covenant,  which  God 
made  with  Adam,  and  Abraham,  and  Moses,  and  David,  and  all  Israel  in 
Jesus  Christ;  to  be  incarnate,  crucified,  and  raised  from  the  dead;  the 
covenant  promulgated,  or  new  covenant,  (as  the  scripture  calls  it  by  way 
of  excellency,)  is  that  covenant  which  God  makes  with  all  believers  since 
the  coming  of  Christ,  believing  in  him  that  is  incarnate,  crucified,  and 
risen  from  the  dead : and  it  was  meet  that  the  promise  should  go  before  the 
gospel,  and  be  fulfilled  in  the  gospel,  that  so  great  a good  might  earnestly 
be  desired  before  it  was  bestowed.  In  a time  of  darkness  men  desire  light; 


CHAP.  I.] 


LOOKING  UNTO  JESUS. 


91 


as  the  morning-watch  watcheth  and  longeth  for  the  morning,  so  the  obscure 
revelation  of  Christ  in  a promise,  raised  the  hearts  of  the  patriarchs  to  an 
earnest  desire  of  Christ’s  coming  in  the  flesh.  But  in  this  obscurity  we 
may  observe  some  degrees  : before  the  law  given  by  Moses,  the  promise  was 
more  obscure ; the  law  being  given  even  to  the  time  of  the  prophets,  the 
promise  was  a little  more  clear;  in  the  time  of  the  prophets  even  to  John 
the  Baptist,  it  was  clearer  yet;  as  the  coming  of  the  Messias  did  approach 
nearer  and  nearer,  so  was  the  promise  clearer  and  clear  still:  just  as  the 
approach  of  the  sun  is  near  or  further  off,  so  is  the  light  that  goes  before  it 
greater  or  lesser;  in  like  manner  was  the  revelation  that  went  before  Christ 
more  dim  or  clear  as  the  rising  of  the  Sun  of  righteousness  was  more  re- 
mote, or  nigh  at  hand.  It  was  the  good  pleasure  of  God  to  manifest  the 
riches  of  his  grace  by  degrees,  and  not  all  at  once ; we  see  to  this  very  day, 
that  God  in  his  several  approaches  of  mercy  and  goodness  draws  nearer  and 
nearer  to  his  church ; even  now  in  this  marvellous  light  of  the  gospel  we 
have  our  divine  ceremonies  and  sacraments,  we  see  him  afar  off,  we  know 
him  but  in  part ; but  time  shall  come  (even  before  his  second  coming)  that 
we  or  our  children  shall  see  him  more  clearly,  perfectly,  immediately.  My 
present  business  is  to  hold  forth  Jesus  in  the  covenant  of  grace  as  pro- 
mised, and  because  the  promise  receives  distinction  of  degrees  according  to 
the  several  breakings  out  of  it  to  the  dark  world,  we  will  consider  it  as  it 
was  manifested, 

1.  From  Adam  till  Abraham. 

2.  From  Abraham  till  Moses. 

3.  From  Moses  till  David. 

4.  From  David  till  the  Babylonish  captivity,  or  thereabout. 

5.  From  the  captivity,  or  thereabout  till  Christ. 

In  every  of  these  periods  will  appear  some  further  and  further  discoveries 
of  God’s  mercy  in  Christ,  of  the  covenant  of  grace,  of  our  Jesus  carrying  on 
the  great  work  of  man’s  eternal  salvation  in  that  dark  time. 

You  heard  before  of  the  covenant  betwixt  God  and  Christ  concerning  our 
salvation : but  that  was  not  the  covenant  of  grace,  which  God  immediately 
made  with  man  as  fallen ; but  a particular  covenant  with  Christ  to  be  the 
Mediator:  or  so  far  as  it  was  a covenant  of  grace,  it  was  then  made 
betwixt  God  and  Christ,  and  after  to  be  made  betwixt  God  and  us : for  a 
time  we  were  hid  in  the  womb  of  God’s  election,  and  not  being  then  capable 
to  enter  into  covenant  with  God,  Christ  undertook  for  us;  but  yet  so  that 
when  we  come  to  be  regenerate,  we  are  then  to  strike  covenant  ourselves. 
And  hence  we  read  expressly  of  God’s  covenanting  with  sundry  particular 
persons,  as  with  Adam,  and  Abraham,  and  Moses,  and  David,  &c.  Of 
which  in  the  next  sections. 

Sect.  II. — Of  the  covenant  of  Promise,  as  manifested  to  Adam. 

The  covenant  of  grace  in  this  sense  is  nothing  else  but  a compact 
made  betwixt  God  and  man,  touching  reconciliation,  and  life  eternally  by 
Christ.  Now  the  first  breaking  forth  of  this  gracious  covenant  was  to 
Adam  and  Eve,  immediately  after  the  fall,  expressed  in  these  words,  “ I 
will  put  enmity  between  thee  and  the  woman,  and  between  thy  seed  and 
her  seed,  it  shall  bruise  thy  head,  and  thou  shalt  bruise  his  heel,”  Gen. 
3:15. 

This  promise,  as  it  is  the  first,  so  the  hardest  to  be  understood : it  con- 
tains in  it  good  news  of  the  overthrow  of  Satan’s  kingdom,  and  of  man’s 
freedom  by  the  death  of  Christ.  But  the  obscurity  is  such,  that  Luther 
exceedingly  complains  : The  text  which  of  all  men  should  rightly  be  known, 
is  of  no  man,  that  I know  (saith  he)  especially  and  accurately  unfolded  • 


92  LOOKING  UNTO  JESUS.  [BOOK  m. 

amongst  the  ancients  there  is  not  one  that  hath  explicated  this  text  accord- 
ing to  the  dignity  of  it. 

The  occasion  was  this  : the  Lord  looking  down  from  heaven,  and  seeing 
how  Satan  had  prevailed  against  man,  and  in  some  sort  undone  the  whole 
fabric  of  the  creation,  he  resolves  upon  Satan’s  ruin,  and  man’s  preserva- 
tion : “And  the  Lord  God  said  unto  the  serpent,  Because  thou  hast  done 
this  thou  art  cursed,”  Gen.  3 : 14.  This  literally  is  understood  of  the  ser- 
pent, but  spiritually  of  the  devil  ; both  were  as  means  to  draw  man  unto  sin, 
and  therefore  they  are  joined  as  one  in  the  punishment : “ The  Lord  cut  off 
the  feet  of  the  serpent  (say  the  Rabbis)  and  cursed  him,  and  he  cast 
Sammael  (the  devil)  and  his  company  out  of  heaven,  and  cursed  them.” 
R.  Eliezer,  C.  14.  Indeed  man  being  in  the  transgression,  must  also 
have  his  punishment,  as  it  follows,  verses  17,  18,  19.  And  yet  that 
God  might  manifest  the  riches  of  his  grace,  he  includes  in  the  serpent’s 
malediction  the  everlasting  gospel,  “ I will  put  enmity  between  thee  and  the 
woman,”  &c. 

For  the  sense  of  the  words,  we  shall  open  these  terms,  as,  1.  Who  is  the 
serpent?  2.  Who  is  the  woman  ? 3.  What  is  the  seed  of  the  serpent  ? 4. 
What  is  the  seed  of  the  woman  ? 5.  What  is  that  HU  in  our  Bible  trans- 
lated IT?  6.  What  is  the  serpent’s  head,  and  the  bruising  of  it?  7.  What 
is  the  heel  of  the  seed  of  the  woman,  and  the  bruising  of  it  ? 8.  Among 

whom  was  the  enmity,  or  rather  enmities  ? for  in  the  text  we  find  many 
armies,  “ I will  put  enmity  between  thee  and  the  woman,  and  between  thy 
seed  and  her  seed,”  &c. 

1.  Who  is  the  serpent?  I find  diversity  of  opinions  among  interpreters: 
some  say,  it  was  only  the  serpent,  and  that  which  belongs  unto  Satan  is  but 
mystically  understood : others  say,  it  was  only  Satan  under  the  notion  of  a 
serpent,  as  sometimes  he  is  called  the  great  dragon,  “ And  the  great  dragon 
was  cast  out,  that  old  serpent,  called  the  devil,  and  Satan,  which  deceived 
the  whole  world,”  Rev.  12  : 9.  Others  say,  it  was  both  Satan  and  the  ser- 
pent ; as  men  are  said  to  be  possessed  of  Satan,  so  is  the  serpent  possessed 
of  the  devil.  Satan  could  not  provoke  our  first  parents  to  sin  by  any  inward 
temptation,  as  now  he  doth  by  the  help  of  our  corruption.  Nor  could  he 
enter  into  their  bodies,  or  minds,  because  of  the  holiness  and  glory  that  was 
in  them  : and  therefore  he  presumed  to  take  a beast  of  the  earth,  and 
by  disposing  of  his  tongue  he  speaks  within  him.  But  what,  must  the 
serpent  have  punishment,  that  was  only  Satan’s  instrument  in  the  the  tempta- 
tion ? Yes : 

Such  was  God’s  love  to  man,  that  he  condemns  both  the  author  and  instru- 
ment of  that  evil : as  one  that  in  anger  breaks  the  sword  wherewith  his  son, 
or  his  friend  was  wounded ; so  God  breaks  Satan’s  sword : the  serpent  is 
punished  according  to  the  letter  of  the  text,  and  Satan  is  punished  in  the 
spiritual  meaning  of  the  word. 

2.  Who  is  the  woman?  Some  are  all  for  allegories,  and  they  will  tell 
you,  that  the  serpent  and  the  woman  are  the  superior  and  inferior  faculties 
of  the  soul,  and  that  ever  since  the  fall  there  hath  been  a continual 
war  betwixt  these : but  I look  on  this  commentary  as  vain  and  trifling, 
though  it  be  fathered  on  some  of  the  ancients,  and  of  no  small  note;  others 
say  this  woman  is  the  blessed  virgin,  in  relation  to  which  they  read  the 
last  words  thus,  “ she  shall  bruise  thy  head this  reading  is  not  only  al- 
lowed, but  confirmed  by  the  council  of  Trent : and  in  some  of  their  prayer 
books,  the/  call  her  the  mother  of  the  Lord,  the  tree  of  life,  the  breaker 
of  the  serpent’s  head,  and  the  gate  of  heaven.  Antiphona  de  Domina 
nostra  secundum  usum  Eccles.  Hildensheim.  But  I look  on  this  com- 
mentary as  ignorant  and  idolatrous,  and  wholly  derogatory  to  the  kingdom 
of  Christ.  Others  are  not  so  easily  misled,  and  therefore  say,  that  the 


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93 


woman  wheresoever  mentioned  in  this  text,  is  Eve,  and  none  but  Eve ; she 
it  was  whom  the  tempter  had  seduced,  and  in  just  judgment  for  her  famili- 
arity with  the  tempter,  God  meets  with  her,  “I  will  put  enmity  (saith 
God)  betwixt  thee  and  the  woman.” 

3.  What  is  the  seed  of  the  serpent?  In  scripture  phrase,  seed  is  some- 
times taken  collectively,  for  many  at  once;  as  when  God  said  to  Abraham, 
“I  will  be  thy  God,  and  the  God  of  thy  seed  : and  to  thee  and  to  thy  seed 
will  I give  this  land ; and  I will  multiply  thy  seed  as  the  sand  of  the  sea,” 
Gen.  17:17,  18.  And  sometimes  it  is  taken  singularly  for  one  only 
person,  thus  Eve  called  her  son  Seth,  “ For  God,”  said  she,  “ hath  appointed 
me  another  seed  instead  of  Abel,”  Gen.  4 : 28.  And  so  it  is  said  of  Christ, 
“In  thy  seed  shall  all  the  nations  of  the  earth  be  blessed,”  Gen.  22  : 18. 
Now,  in  this  place  the  seed  of  the  serpent  is  taken  collectively,  for  all  the 
families  of  devils,  for  the  devil  and  his  angels,  (as  Christ  calls  them)  and 
for  all  the  sons  of  the  devil,  i.  e.  for  all  the  reprobate  men,  whose  father 
and  prince  is  the  devil,  as  Christ  told  the  Jews,  “Ye  are  of  your  father 
the  devil,  and  the  lusts  of  your  father  ye  will  do,”  John  8 : 44.  And  as 
John  tells  us,  “he  that  committeth  sin  is  of  the  devil.  In  this  the 
children  of  God  are  manifest,  and  the  children  of  the  devil,”  1 John  3 : 8, 
10.  And  thus  both  devils  and  reprobates  are  reckoned  as  the  seed  of  the 
serpent. 

4.  What  is  the  seed  of  the  woman.  The  seed  of  the  woman  is  that 

posterity  of  the  woman  which  do  not  degenerate  into  the  seed  of  the 
serpent : This  is  the  meaning  of  the  first  sentence.  “ I will  put  enmity  :” 
and  then  it  follows,  “ between  thy  seed  and  her  seed :”  and  for  this  sense 
we  have  these  arguments.  1.  The  opposition  of  the  seeds;  for  as  the  seed 
of  the  serpent  is  taken  collectively,  so  the  seed  of  the  woman  must  be 
taken  collectively,  that  the  opposition  may  be  fit.  2.  The  enmities  fore- 
spoken  do  strongly  evince  it ; now  the  enmities  pertain  both  to  Eve  and  to 
all  her  posterity,  if  godly,  to  the  end  of  the  world  : hence  “ all  that  will  live 
godly  in  Christ  Jesus  shall  suffer  persecution,”  saith  the  apostle,  2 Tim. 
3 : 12,  “ And  I will  put  enmity  (saith  God)  between  thee  and  the 

woman.”  Is  that  all  ? No,  but  also  “ between  thy  seed  and  her  seed  :” 
and  who  can  deny  but  these  enmities  have  been  ever  since  betwixt  Satan's 
brood  and  the  saints?  “We  are  all  wrestlers  against  principalities,  and 
powers,  and  rulers  of  the  darkness  of  this  world,  and  against  spiritual 
wickednesses  in  high  places,”  Eph.  6 : 12. 

5.  What  is  that  HU  in  our  Bibles  translated  IT,  “It  shall  bruise  thy 

head.”  Some  observe  this  hu , it,  is  of  the  masculine  gender,  and  zera , 
seed,  is  of  the  masculine  gender;  and  jesaphera,  shall  bruise,  is  of  the 
masculine  gender:  which  confutes  the  translation  that  renders  it  thus, 
“She  shall  bruise  thy  head,”  and  which  confirms  our  translation  which 
is  thus,  he,  or  it,  or  that  same  seed,  i.  e.  one  singular  person  of  that  same 
seed,  “shall  bruise  thy  head.”  Well  then,  who  is  this  he?  or  what  one  is 
he?  even  Jesus  the  Son  of  the  living  God.  Here  is  the  first  hint  of  Jesus 
that  ever  was  read  or  heard  of  in  the  world.  This  was  the  proto-evangel, 
or  first  gospel  that  ever  was  published  after  the  creation.  0 blessed  news ! 
fit  for  God's  mouth  to  speak,  and  to  break  first  to  the  world  now  fallen.  0 
dear  parents ! how  would  you  have  despaired,  if  before  sentence  you  had 
not  heard  these  blessed  tidings ! 0 our  first  parents  upon  earth,  where  had 

you  and  we  been,  if  this  blessed  text  had  not  been ! come,  set  a star  upon 
it,  write  it  in  letters  of  gold,  or  rather  write  it  on  the  very  tables  of  our 
hearts  : here  is  the  blessedest  news  that  ever  was,  or  ever  shall  be  : but  for 
this  we  had  all  been  firebrands  of  hell ; yea,  but  for  this  Adam  and  Eve, 
and  all  their  sons  and  daughters  that  are  now  gone  out  of  this  world,  had 
been  smoking  and  frying  in  hell-fire.  Away  with  all  gross  mistakes,  erro- 


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[BOOK  III. 


neous  conceits,  and  as  you  love  your  souls,  yield  to  this  blessed  sense  ! this 
it,  or  he,  is  one  of  that  same  seed,  and  this  one  of  the  same  seed  is  Jesus, 
and  only  Jesus,  and  none  but  Jesus:  and  for  this  sense  we  have  these 
arguments : 

1.  Some  observe  that  this  sentence  is  separated  from  the  former  with  a 
period,  or  great  stop;  however,  God  goes  on  to  speak  of  the  seed  of  the 
woman,  yet  he  says  not,  u and  that  seed  shall  bruise  thy  head  :”  for  so  we 
might  have  thought  he  had  spoken  of  that  seed  collectively  as  he  did 
before  : but  stopping  there,  and  not  repeating  that  same  word  again,  he 
gives  it  thus,  “ It,  or  he  shall  bruise  thy  head/'  i.  e.  some  individual  person 
of  that  same  seed,  some  singular  one  of  that  same  common  seed  of  the 
woman  “ shall  bruise  thy  head,”  as  David  alone  of  all  the  host  of  Israel 
goes  forth  to  fight  with  Goliath,  and  overcomes  him  : so  Christ  alone  of  all 
the  seed  of  the  woman  was  so  to  fight  with  the  serpent  by  his  own  power  as 
to  overcome  him,  and  to  bruise  his  head. 

2.  The  Seventy  in  their  translations  of  this  place  (with  which  agrees 
the  Chaldee  paraphrast)  render  it  (autos)  he,  which  must  needs  denote 
some  singular  person,  or  son  of  the  woman,  and  the  rather  because  the 
seed  spoken  of  before  is  rendered  (to  sperma,)  to  which  if  the  relative  had 
rightly  agreed,  it  should  have  been  (auto)  or  (tauto)  and  not  (autos). 
Hereto  we  may  add,  that  to  this  it,  or  he,  the  seed  of  the  serpent,  is  not 
opposed  as  it  was  in  the  former  sentence:  but  the  serpent  itself;  one 
singular  antagonist:  here  is  (siugularis  monomachia)  a duel,  or  a combat 
of  two,  hand  to  hand  : only  Christ  and  the  serpent : “ he  shall  bruise  thy 
head,  and  thou  shalt  bruise  his  heel.” 

8.  The  bruising  of  the  head  doth  plainly  discover  this  it,  or  he,  is  Jesus 
Christ : for  none  can  bruise  the  serpent’s  head  but  only  God  : “ The  God 
of  peace  (saith  the  apostle)  shall  bruise  Satan  under  your  feet  shortly,” 
Rom.  16 : 20.  Now  there  was  none  of  the  seed  of  the  woman,  that  was 
ever  God  but  only  Christ,  God-man,  Man-God,  blessed  for  ever : and  there- 
fore it  must  needs  be  Christ,  and  only  Christ  that  can  bruise  this  serpent’s 
head.  0 there  is  a divine  power,  a power  and  virtue  of  God  in  it,  to  bruise 
the  serpent’s  head.  Observe  but  the  manner  of  this  duel,  Christ  treads  on 
the  serpent;  and  by  this  means  he  comes  to  have  a bruise  in  the  heel,  whilst 
with  his  heel  he  bruised  the  serpent’s  head.  A wonderful  thing  that  Christ 
should  lay  at  the  serpent’s  head  with  no  other  weapon,  but  only  with  his 
heel ; it  were  much  for  any  man  to  strike  at  any  common  serpent 
with  a bare  and  naked  foot ; rather  would  he  take  a dart,  or  club,  or  any 
other  weapon  ; but  with  a foot  to  bruise  Satan’s  head,  (that  great  and 
fierce,  and  monstrous  serpent)  this  exceeds  any  man’s  power,  or  any  man’s 
daring  to  attempt : hence  it  is  that  some  one  person  more  than  human 
strength  must  do  this  deed,  and  who  is  that  of  the  seed  of  the  woman,  but 
only  Jesus  Christ. 

4.  God  himself  in  other  places  of  scripture,  doth  expressly  declare,  that 
this  seed  here  promised  is  Christ,  and  only  Christ.  Mark  but  where  this 
promise  is  repeated  to  the  patriarchs,  as  when  the  Lord  said  to  Abraham, 
“ in  thy  seed  shall  all  the  nations  of  the  earth  be  blessed,”  Gen.  22  : 18. 
And  when  the  Lord  said  to  David,  “ I will  raise  up  thy  seed  after  thee, 
which  shall  be  of  thy  sons,  and  I will  establish  his  kingdom,”  1 Chron. 
17:11.  And  you  may  see  it  clear  that  this  seed  is  Christ,  and  only  Christ 
concerning  that  promise  made  to  Abraham,  the  apostle  interprets  it,  “ Now 
to  Abraham,  and  his  seed  were  the  promises  made.  He  saith  not,  and  to 
seeds,  as  of  many,  but  as  of  one,  and  to  thy  seed,  which  is  Christ,”  Gal. 
8 : 16.  And  concerning  that  promise  to  David,  the  prophet  interprets  it, 
“ He  shall  sit  upon  the  throne  of  David,  and  upon  his  kingdom,  to  order  it, 
and  to  establish  it. — Who  is  that?  in  the  former  verse,  his  name  is,  Won- 


CHAP.  I.]  LOOKING  UNTO  JESUS.  95 

derful  Counsellor,  The  mighty  God,  The  everlasting  Father,  The  Prince 
of  peace,”  Isa.  9 : 6,  7.  i.  e.  Christ  and  none  but  Christ;  “ For  unto  us  a 
child  is  born,  and  unto  us  a Son  is  given, ” &c.  And  who  is  that  but  Jesus 
Christ  ? 

5.  The  accomplishment  of  this  promise  in  Christ  is  expressly  and  clearly 

made  out  in  the  New  Testament.  Was  not  Jesus  Christ  of  the  seed  of  the 
woman,  born  of  a virgin  ? Was  not  his  heel  bruised,  himself  crucified  ? 
And  did  he  not  bruise  the  serpent’s  head,  break  the  power  and  dominion 
of  Satan  ? What  saith  the  gospel,  “ For  this  purpose  the  Son  of  God  was 
manifested,  that  he  might  destroy  the  works  of  the  devil,”  1 John  3:8. 
And  the  seventy  returned  again  with  joy,  saying,  Lord,  even  the  devils  are 
subject  unto  us  through  thy  name.  And  he  said  unto  them,  I beheld 
Satan  as  lightning  fall  from  heaven : behold,  I give  unto  you  power  to  tread 
on  serpents  and  scorpions,  and  over  all  the  power  of  the  enemy,  and 
nothing  shall  by  any  means  hurt  you,  Luke  10  : 17,  &c.  And  now  is  the 
judgment  of  this  world,  now  shall  the  prince  of  this  world  be  cast  out, 
John  12  : 31.  And  “forasmuch  as  the  children  are  partakers  of  flesh  and 
blood,  he  also  himself  likewise  took  part  of  the  same,  that  through,  death  he 
might  destroy  him  that  had  the  power  of  death,  that  is,  the  devil,”  Heb. 
2 : 14.  In  these  and  many  other  places,  we  find  this  very  promise  fulfilled 
in  Christ:  and  only  in  Christ:  and  therefore  he,  and  only  he  is  the  seed 
of  the  woman  (that  Hu,  it,  or  he)  that  shall  bruise  the  serpent’s  head.  Yet 
I will  not  deny,  but  by  way  of  participation  this  promise  may  pertain  to  the 
whole  body  of  Christ  : “ through  him  that  loved  us  we  are  more  than  con- 
querors,” saith  the  apostle,  Pom.  8:37.  We  may  conquer  Satan,  though 
not  in  our  own  strength  but  Christ’s : and  so  in  a secondary  sense,  by  way 
of  communicating  with  Christ,  under  this  seed  all  the  faithful  are,  and  may 
be  contained.  1.  Because  the  head  and  members  are  all  one  body,  “ Both 
he  that  sanctifieth,  and  they  who  are  sanctified  are  all  of  one,”  Heb.  2 : 11. 
2.  Because  the  faithful  are  called  the  seed  of  Christ,  “ When  thou  shalt 
make  his  soul  an  offering  for  sin,  he  shall  see  his  seed,”  Isa.  53  : 10.  3. 

Because  Satan  doth  not  only  bruise  the  heel  of  Christ,  but  of  all  the  faith- 
ful, “All  that  will  live  godly  in  Christ  Jesus  shall  suffer  persecution,”  2 
Tim.  3 : 12,  4.  Because  Satan’s  overthrow,  by  Christ  our  head,  is  diffused 

to  all  the  members,  “ And  the  God  of  peace  shall  bruise  Satan  uuder  your 
feet  shortly,”  Pom.  16  : 20.  In  this  sense  many  of  the  ancient  and  modern 
divines  do  extend  this  seed  to  the  whole  body  of  Christ ; but  primarily,  origi- 
nally, especially  and  properly,  it  belongs  only  to  Christ,  and  to  none  but  to 
the  Lord  Jesus  Christ.  He  only  is  the  seed  by  whom  the  promise  is  accom- 
plished, though  the  faithful  also  are  the  seed  to  whom  and  for  whom  the 
promise  was  made. 

6.  What  is  the  serpent’s  head,  and  the  bruising  of  it?  1.  For  the  ser- 
pent’s head,  it  is  the  power,  rage,  reign  and  kingdom  of  Satan  : it  is 
observed,  that  in  the  head  of  a serpent,  lies  the  strength,  power,  and  life  of 
a serpent;  so  by  a phrase  of  speech  fitted  to  the  condition  of  this  serpent, 
that  was  Satau’s  instrument,  God  tells  the  devil  of  the  danger  of  his  head, 
i.  e.  of  his  power  and  kingdom  : now,  this  power  and  kingdom  of  Satan  con- 
sists more  especially  in  sin  and  death,  “ for  the  sting  of  death  is  sin,”  1 
Cor.  15  : 26.  And  the  power  of  death  is  in  Satan  ? Heb.  2 : 14.  Hence  sin 
and  death  are  usually  called  the  works  and  wages  of  Satan  : they  are  his 
own,  he  owns  them,  and  carries  them  at  his  girdle.  2.  For  the  bruising 
of  his  head,  it  is  the  overthrowing  of  Satan’s  power  : “ he  shall  bruise  thy 
head,”  i.  e.  Christ  shall  break  thy  power ; Christ  shall  destroy  sin,  and 
death,  and  “him  that  had  the  power  of  death,  that  is  the  devil.”  I say, 
Christ  shall  do  it,  though,  as  I have  said,  in  a secondary  sense,  the  faithful 
shall  do  it;  Christ  overcomes  by  his  own  power,  and  the  faithful  over- 


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[BOOK  III. 


come  by  the  power  of  Christ ; the  victory  is  common  to  all  the  seed ; but 
the  author  of  the  victory  is  only  Christ,  the  head  and  chief  of  all  the  seed : 
“ Ye  have  overcome  the  evil  one,”  1 John.  2 : 13.  But  how?  Not  of  your- 
selves, it  is  “ the  God  of  peace  that  bruiseth  Satan,”  Rom.  16  : 20.  Well 
then,  here  is  the  sense,  the  serpent’s  head  is  bruised,  i.  e.  the  devil,  and 
sin,  and  death,  and  hell  are  overthrown  : not  only  the  devil  in  his  person, 
but  the  works  of  the  devil,  which  by  the  fall  he  had  planted  in  our  natures, 
as  pride,  vain  glory,  ignorance,  lust,  &e.,  not  only  Satan’s  works,  but  the 
fruits  and  effects  of  his  works,  as  death  and  hell;  so  that  all  the  faithful  may 
sing  with  Paul,  “ 0 death,  where  is  thy  sting  ? 0 grave,  where  is  thy  vic- 

tory ? Thanks  be  to  God  which  giveth  us  the  victory  through  our  Lord 
Jesus  Christ,”  1 Cor.  15  : 55,  57. 

7.  What  is  the  heel  of  the  seed  of  the  woman,  and  the  bruising  of  it?  1. 
For  the  heel,  it  is  the  humanity  of  Christ,  according  to  which  Christ  pro- 
perly hath  an  heel,  or  (as  others)  it  is  the  ways  of  Christ,  which  Satan  by 
all  means  he  could  possibly,  would  seek  to  suppress.  2.  For  the  bruising 
of  his  heel,  it  is  the  miseries,  mockings,  woundings,  death  and  burial  of 
Christ,  all  which  he  endured  in  his  heel,  i.  e.  in  his  humanity;  or  it  extends 
further,  to  all  the  hurts,  reproaches,  afflictions,  and  persecutions  of  the 
faithful,  by  the  devil  and  his  agents,  all  which  are  but  as  a bruise  in  the 
heel,  which  cannot  endanger  the  spiritual  life  of  their  souls.  It  is 
observed,  that  the  serpent  hath  but  one  head,  but  the  seed  of  the  woman 
hath  two  heels:  so  that  the  one  may  be  some  help,  while  the  other  is  hurt: 
besides  an  hurt  in  the  heel  is  far  from  the  head  and  heart ; and  though  it 
may  be  painful,  it  is  not  mortal.  Indeed,  Christ’s  heel  was  bruised,  i.  e. 
he  was  delivered  to  death,  even  the  death  of  the  cross ; yet  he  rose  again 
from  the  dead ; neither  had  the  devil  any  advantage  by  his  death,  for  as 
angry  bees  stinging  once,  make  themselves  drones,  so  the  devil,  now  he 
may  hiss  at  us,  but  he  cannot  hurt  us;  by  that  wound  which  Christ 
received  at  his  death,  he  wounded  all  his  enemies  irrecoverably;  the  very 
fight  itself  was  Christ’s  triumph;  even  then  was  the  kingdom  of  darkness 
utterly  overthrown;  sin,  death  and  Satan  were  conquered,  and  taken  cap- 
tive, and  whatsoever  might  be  brought  against  us  was  taken  away,  as  the 
least  bill  or  scroll.  0 blessed  riddle  ! “ Out  of  the  eater  came  forth  meat, 
and  out  of  the  strong  came  forth  sweetness,”  Judges  14  : 14.  In  reference 
to  this  promise,  thou  shalt  bruise  his  heel,  Christ  is  said  to  be  “ the  Lamb 
slain  from  the  foundation  of  the  world,”  Rev.  13:8.  Here  is  good  news 
betimes. 

8.  Amongst  whom  was  the  enmity,  or  this  hostile  war?  We  find  in  the 
text  three  hosts,  and  three  battles ; as, — 

1.  Betwixt  Satan  and  the  woman  ; “ I will  put  enmity  between  thee  and 
the  woman;”  i.  e.  betwixt  the  seducer  and  her  whom  thou  hast  seduced. 
This  enmity  is  opposed  to  the  amity  and  familiarity  which  had  been  be- 
tween the  woman  and  the  serpent,  and  upon  that  account  the  woman,  and 
not  the  man  is  named  ; not  but  that  enmity  must  be  betwixt  the  devil  and 
the  man,  as  well  as  betwixt  the  devil  and  the  woman,  but  because  the  wo- 
man had  more  tampered  with  Satan,  and  being  deceived  by  Satan,  was  first 
in  the  transgression,  therefore  is  she  only  named,  “I  will  put  enmity  be- 
tween thee  and  the  woman.” 

2.  Betwixt  Satan’s  seed  and  the  seed  of  the  woman,  “ I will  put  enmity,” 
not  only  between  thee  and  the  woman,  but  also  ‘‘between  thy  seed  and  her 
seed.”  q.  d . This  enmity  shall  not  cease  with  the  death  of  the  woman, 
but  it  shall  contiuue  to  her  seed,  and  to  her  seed’s  seed,  even  to  the  end  of 
the  world.  We  see  to  this  day  how  the  serpent,  and  serpent’s  seed  are 
striving  and  warring  against  the  church;  and  a wonder  it  is  (considering 
the  malice  of  the  enemy)  that  there  is  a church  upon  earth,  but  only  that 


LOOKING  UNTO  JESUS. 


97 


CHAP.  I.] 

we  have  Christ’s  promise,  “the  gates  of  hell  shall  not  prevail  against  it 
and  “ Lo,  I am  with  you  always,  even  to  the  end  of  the  world.”  Matth.  16 : 
18,  and  28: 20. 

3.  Betwixt  Christ  and  the  serpent;  0 this  is  a bloody  conflict  on  both 
sides ! “ he  shall  bruise  thy  head,  and  thou  shalt  bruise  his  heel.” 

1.  “He  shall  bruise  thy  head,”  Christ  shall  break  thy  power,  i.  e.,  the 
power  of  the  serpent,  or  of  the  devil  himself;  he  fights  not  so  much  with 
the  seed,  as  with  the  serpent;  if  Satan  be  overthrown,  his  seed  cannot 
stand.  2.  “ Thou  shalt  bruise  his  heel ;”  thou  shalt  afflict  him  and  his ; 
thou  shalt  cast  out  of  thy  mouth  a flood  of  persecutions;  “ thou  shalt  make 
war  with  him,  and  all  them  which  keep  the  commandments  of  God,  and 
have  the  testimony  of  Jesus  Christ,”  Bev.  12  : 17. 

I have  held  you  a while  in  the  explication  of  this  first  promise,  and  the 
rather  because  of  the  darkness  of  it,  and  the  much  sweetness  that  is  con- 
tained in  it:  it  is  full  of  gospel-truths;  strike  but  the  flint,  and  there  will 
fly  out  these  glorious  sparkles. 

1.  That  a Saviour  was  promised  from  the  beginning  of  the  world.  2.  That 
this  Saviour  should  free  all  his  saints  from  sin,  death  and  hell,  the  head,  and 
power  of  the  devil.  3.  That  to  this  end  this  Saviour  should  be  a Mediator, 
for  God  would  not  grant  an  immediate  pardon,  but  the  promised  seed  must 
first  intervene.  4.  That  this  Mediator  should  be  of  the  seed  of  the  woman, 
that  is,  a man  ; and  yet  stronger  than  the  devil,  endued  with  a divine  power, 
and  so  he  is  God.  5.  That  this  Man-God  should  according  to  his  priestly 
office  be  a sacrifice  for  sin,  the  serpent  shall  bruise  his  heel,  he  should  suffer 
and  die  for  the  people;  and  yet  according  to  his  kingly  office  he  should 
overcome  Satan,  for  he  shall  bruise  his  head,  overthrow  his  kingdom,  and 
make  us  more  than  conquerors  in  him  that  loved  us.  6.  That  this  promise 
of  Christ,  and  of  our  justification  is  free;  God  of  mere  mercy,  and  free 
grace  brings  forth  this  promise ; there  could  be  now  after  the  full  no  merit 
in  man ; and  even  now  he  promiseth  remission  of  sins,  and  life  eternal  in, 
for,  and  through  the  Lord  Jesus  Christ.  No  question,  but  in  belief  of  this 
promise,  the  patriarchs  and  fathers  of  old  obtained  life,  glory,  and  immor- 
tality : “ By  faith  the  elders  obtained  a good  report : by  faith  Abel  obtained 

a witness  that  he  was  righteous : by  faith  Enoch  was  translated  that  he 
should  not  see  death  : by  faith  Noah  became  heir  of  the  righteousness  of 
Christ,”  Heb.  11:2,  4,  5,  7.  And  how  should  it  but  revive  us  in  these 
last  times,  to  hear  that  the  first  thing  that  ever  God  did  after  the  world  was 
fallen,  it  was  this  act  of  mercy,  to  make  a promise  of  Christ,  and  to  reconcile 
lost  man  to  himself  through  the  same  Jesus  Christ!  surely  he  began  to  do 
that  soon,  which  he  meant  to  be  always  doing,  even  to  the  end  of  the  world. 
Thus  far  of  the  promise  as  it  was  manifested  from  Adam  to  Abraham. 

Sect.  III. — Of  the  Covenant  of  Promise,  as  manifested  to  Abraham. 

The  second  breaking  forth  of  this  gracious  covenant  was  to  Abraham, 
and  now  it  shiues  in  a more  glorious  light  than  it  did  before;  at  first  it  was 
propounded  in  very  dark  and  cloudy  terms,  not  easy  to  be  understood,  and 
most  things  sparingly  expressed,  but  in  this  second  rise  and  manifestation, 
we  have  it  laid  down  in  plainer  terms,  “ I will  establish  my  covenant  between 
me  and  thee,  and  thy  seed  after  thee,  in  their  generations,  for  an  everlasting 
covenant,  to  be  a God  to  thee,  aud  to  thy  seed  after  thee,”  Gen.  17:7.  For 
the  right  understanding  of  this,  we  shall  examine  these  particulars  : 

1.  What  a covenant  is. 

2.  What  is  the  establishing  of  this  covenant? 

3.  Betwixt  whom  is  the  covenant  to  be  established  ? 

4.  For  what  time  is  the  established  covenant  to  endure? 

7 


98 


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[BOOK  III. 


5.  What  are  the  privileges  of  this  covenant? 

6.  What  is  the  condition  of  this  covenant  ? 

7.  Who  is  the  head,  both  as  undertaker,  and  purchaser,  and  treasurer, 
upon  whom  this  covenant  is  established  ? 

] . What  is  a covenant  ? It  is  a contract  of  mutual  peace  and  good  will, 
obliging  parties  on  both  hands  to  the  performance  of  mutual  benefits  and 
ofiices.  Thus  was  the  covenant  betwixt  God  and  Abraham  ; there  was  a 
mutual  stipulation  in  it;  on  God’s  part,  to  perform  his  promises  of  temporal, 
spiritual,  and  eternal  grace  ; and  on  Abraham’s  part  to  receive  this  grace 
by  faith,  and  perform  due  obedience  and  thankfulness  to  God.  Hence  a 
little  nearer,  and  we  say  the  covenant  is  a mutual  compact,  or  agreement 
betwixt  God  and  man,  whereby  God  promiseth  all  good  things,  especially 
eternal  happiness  unto  man ; and  man  doth  promise  to  walk  before  God  in 
all  acceptable,  free,  and  willing  obedience,  expecting  all  good  from  God,  and 
happiness  in  God,  according  to  his  promise;  for  the  praise  and  glory  of  his 
grace.  Others  describing  the  covenant  of  grace  (for  with  the  covenant  of 
works  we  will  not  meddle)  they  give  it  thus  : “ The  covenant  of  grace  is 

a free  and  gracious  compact,  which  God  of  his  mere  mercy  in  Jesus  Christ 
hath  made  with  sinful  man,  promising  unto  him  pardon  of  sins  and  eternal 
happiness,  if  be  will  but  repent  of  sin,  and  embrace  mercy  reaching  forth  by 
faith  unfeigned,  and  walk  before  God  in  willing,  faithful,  and  sincere  obe- 
dience.”— In  this  description  many  things  are  considerable.  As,  1.  That 
the  author  of  this  covenant  is  God ; not  as  our  Creator,  but  as  our  merciful 
God  and  father  in  Christ  Jesus.  2.  That  the  cause  of  this  covenant  is  not 
any  worth,  or  dignity,  or  merit  in  man,  but  the  mere  mercy,  love  and  favor 
of  God.  3.  That  the  foundation  of  this  covenant  is  Jesus  Christ,  in  and 
through  whom  we  are  reconciled  unto  God,  for  since  God  and  man  were 
separated  by  sin,  no  covenant  can  pass  betwixt  them,  no  reconciliation  can 
be  expected,  nor  pardon  obtained,  but  in  and  through  a Mediator.  4.  That 
the  party  covenanted  with,  is  sinful  man ; the  fall  of  our  first  parents  was 
the  occasion  of  this  covenant,  and  God  was  pleased  to  permit  the  fall,  that 
he  might  manifest  the  riches  of  his  mercy  in  man’s  recovery.  5.  That  the 
form  of  this  covenant  stands  on  God’s  part  in  gracious  and  free  promises 
of  forgiveness,  holiness,  happiness ; and  on  man’s  part  in  a restipulation 
of  such  duties  as  will  stand  with  the  free  grace  and  mercy  of  God  in  Christ. 
6.  That  the  stipulation  on  man’s  part  required,  is  repentance  for  sin,  belief 
in  the  promises,  and  a yielding  of  fear,  reverence,  worship  and  obedience 
to  God  according  to  his  word.  These  I might  insist  on,  but  my  purposed 
brevity  will  not  permit. 

2.  What  is  the  establishing  of  this  covenant?  Some  say,  this  speaks  the 
duration  of  it,  of  which  anon.  I suppose  it  intends  also  the  confirmation  of 
it ; we  find  that  the  Lord  had  before  madp  a covenant  with  Abraham,  Gen. 
15  :4,  5.  And  now  he  doth  not  abolish  the  former,  and  make  another,  but 
rather  he  renews,  confirms,  and  establishet.il  the  former.  It  may  be  there 
was  some  hesitation  or  doubting  in  Abraham,  so  we  see;  Gen.  15:2,  3. 
But  now  God  would  assure  him  infallibly  of  his  will  and  purpose.  0 when 
a man  hears  that  God  will  vouchsafe  so  much  favor  as  to  enter  into  a cove- 
nant with  him,  he  is  ready  to  say  as  Gideon  did,  “Alas ! my  family  is  poor 
in  Manesseh,  and  I am  the  least  in  all  my  father’s  house;”  and  who  am  I 
that  I should  be  raised  up  hitherto  ? That  God  should  make  such  promises 
as  these  to  me,  Judges  6 : 15.  And  hence  to  prevent  such  objections,  the 
Lord  will  confirm  and  establish  his  covenant;  as,  sometimes  by  his  promises; 
sometimes  by  an  oath;  sometimes  by  the  blood  of  Christ  himself;  some- 
times by  seals.  So  here,  in  this  very  place,  God  adds  the  seal  of  circum- 
cision, “ Ye  shall  circumcise  the  flesh  of  your  fore-skin,  (saith  God)  and  it 
shall  be  a token  of  the  covenant  betwixt  me  and  and  you,”  Gen.  17 : 11. 


CHAP.  I.]  LOOKING  UNTO  JESUS.  99 

As  sometimes  he  said  of  the  rainbow,  “ I do  set  my  bow  in  the  cloud,  and 
it  shall  be  for  a token  of  a covenant  between  me  and  the  earth  ; — That  the 
water  shall  no  more  become  a flood  to  destroy  all  flesh. — For  I will  look 
upon  the  bow,  that  I*may  remember  the  everlasting  covenant. ” Gen.  9 : 
13,  15,  16.  After  this  manner  are  the  signs  and  seftls  of  the  covenant  ; 
circumcise  yourselves,  saith  God,  and  when  I see  the  circumcision,  I will 
remember  my  covenant,  and  I will  make  good  to  you  all  the  promises 
thereof.  But  what  is  circumcision  to  the  covenant?  Much  every  way; 
circumcision  was  not  without  shedding  of  blood;  because  the  covenant  was 
not  yet  established  in  the  blood  of  the  Messiah.  Sure  there  was  much  in 
this;  howsoever  the  rite  of  itself  was  nothing;  yet  as  it  led  the  faithful 
patriarchs  to  the  blood  of  Christ,  and  as  it  assured  the  purging  away  of  sin 
by  the  blood  of  Christ,  and  as  it  signed  the  circumcision  of  the  heart  by  the 
Spirit  of  Christ,  so  it  found  acceptance  with  God.  No  sooner  he  looks  on 
it,  but  he  remembers  his  covenant,  and  confirms  it,  and  makes  it  good  to 
Abraham,  and  to  his  seed  after  him. 

3.  Betwixt  whom  is  the  covenant  to  be  established  ? “ Between  Mo  and 

thee  (saith  God)  and  thy  seed  after  thee.”  The  two  heads  of  this  covenant 
are  God  and  Abraham;  on  God’s  part  are  the  whole  Trinity  of  persons,  the 
blessed  angels,  and  all  the  host  of  heaven;  on  Abraham’s  part  are  all  his 
seed,  and  his  posterity,  yet  with  this  limitation,  that  “all  are  not  Israel, 
which  are  of  Israel ; neither  because  they  are  the  seed  of  Abraham,  are 
they  all  children  of  Abraham  ; but  in  Isaac  shall  thy  seed  be  called  ; that  is, 
they  which  are  the  children  of  the  flesh,  are  not  the  children  of  God ; but 
the  children  of  the  promise  are  counted  for  the  seed ;”  Rom.  9 : 6,  7,  8. 
No  question  this  covenant  was  not  to  be  extended  to  the  Ishmaelites,  Idu- 
means  or  Keturians,  Abraham’s  carnal  seed ; these  quickly  departed  both 
out  of  Abraham’s  family  and  Abraham’s  faith  : no,  no,  saith  God,  “ I will 
establish  my  covenant  with  Isaac  for  an  everlasting  covenant,  and  with  his 
seed  after  him,”  Gen.  17  : 19.  With  Isaac,  and  with  his  seed,  i.  e.,  with 
the  spiritual  seed  of  Abraham.  Now,  under  the  seed,  1.  All  believing 
Jews,  and  2.  All  Gentiles  are  comprehended;  all  may  be  called  the 
spiritual  seed  of  Abraham  that  walk  in  the  steps  of  the  faith  of  Abraham  : 
and  indeed  thus  runs  the  promise.  “ In  thee  shall  all  the  families  of  the 
earth  be  blessed,”  Gen.  12  : 3.  And  “ in  thee  shall  all  the  nations  of  the 
earth  be  blessed,”  Gen.  18  : 18.  These  families  and  nations  must  needs 
comprehend  the  Gentiles.  The  apostle  is  very  plain,  “As  it  is  written,  I 
have  made  thee  a father  of  many  nations,”  Rom.  4 : 17.  “ That  he  might 

be  the  father  of  all  them  that  believe,  though  they  be  not  circumcised, 
verse  11.  That  the  blessing  of  Abraham  might  come  on  the  Gentiles, 
through  Jesus  Christ,  that  we  might  receive  the  promise  of  the  Spirit 
through  faith,”  Gal.  3:14.  Christians!  here  is  our  happiness,  the  cove- 
nant was  not  “ written  for  Abraham’s  sake  alone,  but  for  us  also,  if  we 
believe  in  him  that  raised  up  Jesus  our  Lord  from  the  dead,”  Rom.  4 : 
23,  24.  You  may  think  all  this  while,  we  are  only  discovering  the  privi- 
leges of  Abraham,  Isaac,  Jacob  and  of  the  Jews.  No,  blessed  be  God, 
heaven  is  no  freer  to  a Jew,  than  to  a Gentile;  “There  is  neither  Jew  nor 
Greek,  there  is  neither  bond  nor  free,  male  nor  female,”  &c.  “ But  if  ye 

be  Christ’s,  then  are  ye  Abraham’s  seed,  and  heirs  according  to  the  pro- 
mise, Gal.  3 : 28,  29. 

4.  For  what  time  is  the  established  covenant  to  endure  ? It  is  not  for  a 
few  days,  or  months,  or  years,  but  for  ever  and  ever;  it  is  an  everlasting 
covenant;  and  indeed  the  word  established  sounds  this  way;  “ I will  esta- 
blish my  covenant,”  that  is  (say  some)  I will  have  it  stand  and  coutiuue 
for  ever  : as  it  was  said  of  David,  “ I have  made  a covenant  with  my  chosen, 

I have  sworn  unto  David  my  servant,  thy  seed  will  I establish  for  ever,” 


100  LOOKING  UNTO  JESUS.  [BOOK  ITT. 

Psalms  89  : 3.  And  again,  11  My  mercy  will  I keep  for  him  for  evermore, 
ray  covenant  shall  stand  fast  with  him,”  Psal.  89  : 28. 

Now  this  covenant  is  said  to  be  everlasting  a parte  ante  (as  we  say)  and 
a parte  post.  1.  4 Parfe  ante,  as  being  from  everlasting  in  respect  of  the 
promise  made  to  Christ  for  us,  which  was  done  (as  you  have  heard)  before 
the  foundation  of  the  world;  it  is  not  an  infant  of  days  ; this  covenant  bears 
the  same  date  with  the  divine  being  itself : as  the  et  mercy  of  God  is  from 
everlasting,”  Psalm  103  : 17,  so  the  covenant  of  grace  is  from  everlasting; 
the  writs,  evidences  and  charters  of  our  salvation  were  concluded  and  passed, 
the  sign  and  seal  of  the  blessed  Trinity  from  eternity  ; the  gospel  and  this 
covenant  is  not  of  yesterday : no,  no,  it  is  an  old  counsel  of  the  infinite 
wisdom  of  God.  2.  A parte  post , as  continuing  from  everlasting  to  ever- 
lasting. Hence  it  is  called,  “ A covenant  of  salt,”  2 Chron.  13  :.5.  Because 
it  corruptetk  not,  it  faileth  not ; hence  all  the  blessings  of  the  covenant  are 
said  to  be  everlasting : forgiveness  of  sins  is  everlasting ; being  once  for- 
given, they  are  “never  remembered  any  more,”  Jer.  31:34.  Peace  and 
joy  is  everlasting  : 11  Your  heart  shall  rejoice,  and  your  joy  no  man  taketh 
from  you,”  John  46  : 22.  Salvation  is  everlasting  : “ Israel  shall  be  saved 
in  the  Lord  with  an  everlasting  salvation,”  Isa.  45  : 17.  Decretal  covenant 
mercy  was  not  a lease,  but  a making  the  fee-simple  (as  we  call  it)  of  grace 
and  glory  to  the  saints  for  ever : death  may  put  an  end  to  other  covenants, 
as  betwixt  man  and  man,  or  betwixt  man  and  wife;  but  this  covenant 
betwixt  God  and  us  stands  fast  for  ever;  though  Abraham  be  dead,  yet 
God  is  Abraham’s  God  still,  and  by  virtue  of  this  covenant  Abraham  shall 
be  raised  up  at  the  last  day. 

5.  What  are  the  privileges  of  the  covenant?  I answer,  the  privileges 
of  the  covenant  are  many : as,  they  are  great  things,  and  great  blessings 
which  our  God  promiseth,  so  they  are  very  many  and  numerous ; the  cove- 
nant is  full  of  blessings,  it  is  a rich  store-house,  replenished  with  all  man- 
ner of  blessings ; it  is  not  dry,  nor  barren,  but  like  the  fat  olive  or  fruitful 
vine ; it  is  a well  of  salvation,  a fountain  of  good  things,  a treasure  full  of 
goods,  of  unsearchable  riches,  which  can  never  be  emptied,  nor  come  to  an 
end.  Hence  it  is  that  our  finite  narrow  capacities  can  never  apprehend  the 
infinite  grace  that  this  covenant  contains;  yet  as  we  may  see  things  darkly 
as  in  a map,  so  let  us  endeavor,  as  we  are  able,  to  view  them  in  some  map, 
or  brief  compendium  ; that  by  the  little  we  do  see,  we  may  be  raised  up  to 
the  consideration  of  things  not  seen,  which  shall  be  revealed  in  due  time. 

The  privileges  of  the  covenant  are  folded  and  wrapped  up  in  the  pro- 
mises of  it;  every  promise  contains  a privilege;  but  the  time  of  unfolding 
every  promise  is  not  yet  come ; then  only  shall  promises  of  all  sorts  be  un- 
folded, when  the  heavens  “ as  a vesture  shall  be  folded  up,”  Heb.  1 : 12. 
In  the  mean  time  we  have  a right  and  interest  in  the  privileges  of  eternity 
by  virtue  of  the  promise ; and  hence  the  very  terms  of  a covenant  and 
promise  are  taken  for  the  same,  Eph.  2:12;  Rom.  9:4.  I shall  for  the 
present  confine  myself  only  to  those  promises  and  privileges  of  the  covenant, 
which  were  manifested  to  Abraham.  And  they  were, 

Of  things  Temporal  and  Spiritual. — 1.  Of  things  temporal.  Thus  we 
read  God  promiseth  Abraham,  “ I will  make  of  thee  a great  nation,  and 
I will  bless  thee,  and  make  thy  name  great ; and  thou  shalt  be  a blessing, 
and  I will  bless  them  that  bless  thee,  and  curse  him  that  curseth  thee, 
and  uuto  thy  seed  will  I give  this  land,”  Gen.  12:2,  3,  7.  We  may 
add  hereto  the  repetitions  that  God  makes  of  these  promises  over  and  over, 
te  Lift  up  now  thine  eyes,  and  look  from  the  place  where  thou  art,  north- 
ward, and  southward,  and  eastward,  and  westward,  for  all  the  land  which 
thou  seest,  to  thee  will  I give  it,  and  to  thy  seed  forever.  And  I will 
make  thy  seed  as  the  dust  of  the  earth ; so  that  if  a man  can  number  the 


CHAP.  I.] 


LOOKING  UNTO  JESUS. 


101 


dust  of  the  earth,  then  shall  thy  seed  also  be  numbered.”  Gen.  13:14, 
15,  16.  “ And  the  Lord  brought  forth  Abraham  abroad,  and  said,  Look 

now  towards  heaven,  and  tell  the  stars,  if  thou  be  able  to  number  them  : 
and  he  said  unto  him,  so  shall  thy  seed  be,”  Gen.  15:5.  And  the  Lord 
again  appeared  unto  Abraham,  and  said,  I will  make  my  covenant  between 
me  and  thee,  and  will  multiply  thee  exceedingly;  and  thou  shalt  be  a 
father  of  many  nations,  neither  shall  thy  name  any  more  be  called 
Abram,  but  tby  name  shall  be  Abraham,  for  a father  of  many  nations 
have  I made  thee.  And  I will  make  thee  exceeding  fruitful,  and  I will 
make  nations  of  thee,  and  kings  shall  come  out  of  thee.  And  I will  give 
unto  thee,  and  thy  seed  after  thee,  the  land  wherein  thou  art  a stranger, 
all  the  land  of  Canaan  for  an  everlasting  possession,  Gen.  17  :2,  4,  5,  6,  8. 
“ By  myself  have  I sworn,  saith  the  Lord,  that  in  blessing  I will  bless 
thee,  and  in  multiplying  I will  multiply  thy  seed  as  the  stars  of  heaven, 
and  as  the  sand  upon  the  sea  shore,  and  thy  seed  shall  possess  the  gate  of 
his  enemies/ ’ Gen.  22  : 16,  17.  See  here  the  temporal  blessings  that  God 
promises  Abraham,  they  are  heaped  together  in  Gen.  12  : 2,  3,  7.  As 

1.  “ I will  make  of  thee  a great  nation  ; and  this  he  promiseth  once 

and  again  ; it  seemed  a thing  incredible,  because  Abraham  was  old,  and 
Sarah  was  barren  and  old,  and  it  ceased  to  be  with  Sarah  after  the  manner 
of  women  ; yet  for  all  this  God  is  all-sufficient : Abraham  shall  have 

his  desire,  he  shall  be  a father,  not  only  of  a few  children,  but  of  a nu- 
merous nation  ; yea,  of  many  nations,  Ishmaelites,  and  Midianites,  and 
that  famous  nation  of  the  Jews  (of  whom  it  is  said,  “ W hat  nation  is  so 
great  ?”  Deut.  4:7,  8,)  must  all  descend  from  Abraham.  Scripture  and 
heathen  authors  use  three  things  proverbially,  to  signify  an  huge  and  ex- 
ceeding great  number,  the  dust  of  the  earth,  and  the  sands  of  the  sea,  and 
the  stars  of  heaven  ; and  all  these  are  brought  in  to  resemble  the  number 
into  which  the  seed  of  Abraham  should  break  forth. 

2.  “ I will  bless  thee,”  saith  God ; and  this  blessing  had  relation  to  his 
wealth  and  riches,  “Abraham  was  very  rich  in  cattle,  in  silver,  and  in 
gold,”  Gen.  13  : 2.  No  question  those  riches  came  from  this  blessing  ; 
“ The  blessing  of  the  Lord  maketh  rich,  and  he  addeth  no  sorrow  with  it,” 
Prov.  10:22.  This  was  God’s  care  of  the  children  of  Abraham,  that  he 
would  give  them  riches,  but  lest  their  hearts  should  be  lifted  up,  and  they 
should  forget  the  Lord  in  the  midst  of  their  riches,  he  learns  them,  and 
bids  them  remember  this  lesson,  “ Say  not  in  thine  heart,  My  power  and 
the  might  of  my  hand  hath  gotten  me  this  wealth  ; but  remember  the 
Lord  thy  God,  for  it  is  he  that  giveth  thee  power  to  get  wealth,  that  he 
may  establish  his  covenant,  which  he  sware  unto  thy  fathers,  as  it  is  this 
day,”  Deut.  8:17,  18.  True  riche  comes  from  God,  and  by  virtue  of  this 
covenant ; 0 that  none  of  us  had  any  wealth,  but  such  as  comes  by  virtue 
of  a promise,  and  of  the  covenant  of  grace  ! 

2.  I will  make  thy  name  great,  saith  God  ; and  no  monarch  ever  was 
so  famous  in  conquering  nations,  or  the  whole  world,  as  Abraham  for  his 
faith  and  obedience ; God  hath  magnified  his  name  amongst  the  Hebrews, 
who,  for  these  three  thousand  years  and  upward,  have  acknowledged  none 
(except  Moses,  greater  than  Abraham  ; the  Jews  could  say  to  very  Christ, 
“Art^ thou  greater  than  our  father  Abraham? — Whom  makest  thou  thy- 
se  f ? . John  8 : 53.  . And  God  hath  so  magnified  his  name  amongst 
Christians,  that  all  believers  look  upon  it  as  a glory  to  be  called  children 
of  Abraham  : nay,  we  cannot  be  Christ’s,  we  have  no  part  in  Christ  unless 
we  be  Abraham’s  “ seed,  and  heirs  according  to  the  promise,”  Gal.  3 : 29. 

4.  “ Unto  thy  seed  will  I give  this  land,”  saith  God,  as  “an  everlasting 
possession,  Gen.  17  :8.  But  how  should  that  which  the  Israelites  pos- 
sessed only  for  a time,  be  called  an  everlasting  possession  ? The  answer 


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is,  That  the  word  translated  everlasting,  doth  not  ever  signify  that  which 
which  shall  have  no  end ; but  an  age,  a term,  or  continuance  ; as  it  was 
said  of  Samuel,  “He  should  appear  before  the  Lord,  and  there  abide  for 
ever,  1 Sam.  1:22.  i.  e.  As  long  as  he  lived.  And  “I  will  praise  the 
Lord  (saith  David)  for  ever  and  ever,”  Psalm  145  : 1,  2.  i.  e.  While  I 
live  will  I praise  the  Lord.  “As  long  as  I shall  have  any  being  I will 
sing  praises  unto  iny  God,”  Psal.  146  :2.  And  the  desolations  of  the  cap- 
tivity were  called,  “Perpetual  desolations,”  Jer.  25:9.  i.  e.  long  desola- 
tions, even  for  seventy  years. 

Touching  these  blessings  or  privileges,  I have  no  more  to  say  but  this, 
That  God  gave  more  of  the  temporal,  less  of  the  spiritual  to  the  natural 
seed  in  the  first  ages,  but  in  the  latter  ages,  more  of  the  spiritual  privi- 
leges, and  less  of  the  temporal ; yea,  and  thus  it  is  this  day,  for  the  most 
part  among  the  Christian  seed  of  the  gentiles  : “ For  ye  see  your  calling, 
brethren,  how  that  not  many  wise  men  after  the  flesh,  not  many  mighty, 
not  many  noble  are  called,”  1 Cor.  1 : 26. 

2.  Of  things  spiritual,  thus  we  read,  “ Fear  not  Abraham,  I am  thy 
shield,  and  thy  exceeding  great  reward  ; I am  God  all-sufficient,  or  omnipo- 
tent, the  almighty  God;  and  I will  be  a God  unto  thee,  and  to  thy  seed 
after  thee,”  Gen.  15:1,  and  17:1,7.  0 what  precious  promises  are 
these  ! 

1.  I am  thy  shield,  to  keep  thee  from  all  evil : such  a shield  as  that  no 
creature  can  pierce  through,  such  a shield  as  shall  cover  thee  over ; nay, 
such  a shield  as  shall  cover  thee  about;  as  sometimes  God  spoke  of  Jerusa- 
lem : “ I,  saith  the  Lord,  will  be  unto  her  a wall  of  fire  round  about,  Zech. 
2:5.  So  here,  I will  be  a shield,  a wall  of  fire  round  about : not  only  a 
wall  to  keep  thee  safe,  but  a wall  of  fire  to  consume  all  them  that  are 
against  thee  : as  a fire  which  stands  about  like  a wall,  doth  not  only  defend 
those  that  are  within,  but  it  burns  those  without  that  come  near  unto  it ; 
so  is  God  to  his  people.  2.  I am  thy  exceeding  great  reward ; I am  the 
almighty  God;  I will  be  a God  unto  thee.  This  is  the  very  soul  of  the 
covenant,  and  of  all  the  promises  of  God  : q.  d.  Quantus , quantus,  sim  ves- 
ter  ero  ; all  I am  is  thine,  myself,  my  goods,  my  glory,  whatsoever  is  in 
me,  all  that  I have,  and  all  my  attributes  are  thine ; my  power,  my  wisdom, 
my  counsel,  my  goodness,  my  riches,  whatsoever  is  mine  in  the  whole 
world,  I will  give  it  thee  for  thy  portion  ; I and  all  that  I have  are  thine, 
for  thy  use.  Christians,  was  not  this  an  exceeding  great  reward  ? Who 
can  understand  the  height,  and  depth,  and  length,  and  breadth  of  this  re- 
ward ? Surely,  “ Happy  is  the  people  that  is  in  such  a case ; yea,  happy 
is  that  people  whose  God  is  the  Lord,”  Psalm  144  : 15.  But  more  of  this 
hereafter. 

6.  What  is  the  condition  of  this  covenant  ? I answer,  The  condition  of 
the  covenant  of  grace  is  faith,  and  only  faith  : to  this  purpose  it  is  said  of 
Abraham,  “ He  believed  in  the  Lord,  and  he  counted  it  to  him  for  righte- 
ousness,” Gen.  15:6,  Rom.  4 : 3,  Gal.  3 : 6,  James  2:23.  This  text  is 
often  alleged  by  the  apostles : the  word  “ believed”  imports,  That  he 
thought  the  word  of  God  to  be  sure,  certain,  stable  and  constant : it  is  such 
a belief  as  is  opposed  to  fainting:  as  it  is  said  of  Jacob,  when  he  heard  the 
report  of  his  sons,  that  Joseph  was  alive,  his  heart  fainted,  Gen.  45:26. 
Because  he  believed  not  : but  when  he  believed,  his  heart  revived  : and 
David  said  of  himself,  “ I had  fainted,  unless  I had  believed,”  Psal.  27  : 13. 
So  that  it  is  a lively  motion  of  the  heart,  assenting  unto,  and  trusting  on 
God,  and  in  the  word  of  God  as  firm  and  constant.  This  was  the  very  con- 
dition of  the  covenant,  which  God  required  of  Abraham,  q.  d.  Abraham, 
dost  thou  believe  that  such  a Messiah  shall  be  sent  into  the  world  ! Art 
thou  able  to  believe?  Yes,  I believe,  Lord,  said  Abraham.  Well,  said 


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103 


God,  I will  put  thee  to  the  trial  : I will  give  thee  a son,  though  thou  art 
as  a dead  man,  and  Sarah  as  a dead  woman  : yet  I will  promise  thee  a son, 
art  thou  able  to  believe  ? Again,  thou  seest  the  land  of  Canaan,  thou  hast 
not  one  foot  in  it,  yet  I will  give  thee  this  land,  the  length  and  breadth  of 
of  it  for  thy  possession,  art  thou  able  to  believe  this  ? You  will  say,  What 
are  these  to  the  condition  of  the  covenant,  which  is  only  to  believe  in  God, 
and  in  Jesus  Christ  ? 0 yes,  1.  These  were  shadows  of  the  great  promise, 

Christ : and  therefore  that  act  of  faith,  whereby  Abraham  believed  that 
he  should  have  a son,  and  that  his  children  should  possess  the  Land  of  Ca- 
naan, was  likewise  a branch,  a shadow,  a pledge  of  that  main  act  of  faith, 
whereby  he  believed  the  promised  seed,  in  whom  himself  and  all  the  nations 
of  the  earth  should  be  blessed.  But,  2.  Let  this  be  remembered,  that 
Abraham  did  not  only  believe  the  temporal  promises,  but  every  promise ; 
as,  “ I will  be  thy  shield,  and  thy  exceeding  great  reward  :”  now,  who  is 
our  shield  but  Christ,  and  who  is  our  reward  but  Christ?  But  especially 
he  believed  the  promise  of  the  seed ; and  who  is  the  head  of  the  seed  but 
Christ  ? and  who  is  our  reward  but  Christ  ? Yea,  he  believed  in  that 
promised  seed,  in  whom  all  the  nations  of  the  earth  should  be  blessed  : and 
who  was  that  but  Christ  ? “ Your  father  Abraham  (saith  Christ)  rejoiced 

to  see  my  day,  and  he  saw  it,  and  was  glad,”  John  8 : 56.  He  saw  it,  how 
could  he  see  it  ? Thou  art  not  yet  fifty  years  old,  (said  the  Jews)  and  hast 
thou  seen  Abraham?  Or  could  Abraham  see  thee,  in  thy  day?  Yes, 
even  then  he  saw  it,  when  he  believed  in  Christ : he  could  see  it  no  other- 
ways  but  by  an  eye  of  faith  : and  therefore  no  question  he  believed  in 
Christ,  and  that  was  counted  to  him  for  righteousness. 

But  (may  some  say)  if  faith  alone  be  the  condition  of  the  covenant, 
then  what  need  is  there  of  any  obedience,  or  works  of  holiness? — This  was 
the  old  plea  of  loose  libertines  in  the  apostles’  times,  to  whom  James  gave 
an  answer,  “ But  wilt  thou  know,  0 vain  man,  that  faith  without  works  is 
dead,”  James  2 : 20.  “A  good  tree,  (saith  Christ,)  is  known  by  its  fruit,” 
and  so  is  right  and  sound  faith  : let  a man  believe  in  truth,  and  he  cannot 
but  love  ; and  if  he  love  he  cannot  but  be  full  of  good  works,  thus  Abra- 
ham was  justified  by  faith,  “ Abraham  believed  God  (saith  the  apostle:) 
and  it  was  imputed  to  him  for  righteousness.”  But  was  not  this  faith  ac- 
companied with  works  ? observe  but  (saith  the  apostle)  when  God  bid  him 
offer  his  son,  did  he  not  do  it  ? And  was  not  that  an  exceeding  great 
work  ? Surely  “ his  faith  wrought  with  his  works,  and  by  faith  was  works 
made  perfect,”  James  2 :23,  compared  with  21,  22. 

7.  Who  is  the  head,  both  as  undertaker  and  purchaser,  and  treasurer, 
upon  whom  this  covenant  is  established  ? I answer,  Christ,  and  none 
but  Christ.  “All  the  promises  of  God  in  him  are,  yea,  and  Amen,  unto 
the  glory  of  God  by  us,”  2 Cor.  1 : 20.  This  was  very  darkly  held  forth 
in  the  first  manifestation  of  the  covenant  to  Adam  ; but  now  in  this  second 
breaking  forth  of  it,  it  is  very  fully  expressed,  and  often  repeated  ; thus, 
Gen.  12:3.  “In  thee  shall  all  the  families  of  the  earth  be  blessed.”  And 
Gen.  18  : 18.  “All  the  nations  of  the  earth  shall  be  blessed  in  Abraham.” 
And  Gen.  22:18.  “In  thy  seed  shall  all  the  nations  of  the  earth  be 
blessed  ; See  Gen.  26  : 4,  and  28  : 14.  In  comparing  these  texts,  we  have 
a clear  understanding  thereof ; in  thee,  in  Abraham  shall  all  the  families 
and  natious  of  the  earth  be  blessed ; but  lest  Abraham  himself  should  be 
thought  author  of  this  universal  blessing,  therefore  is  the  explication,  “ In 
thee,  i.  e.  in  thy  seed;  and  this  seed,  saith  the  apostle  very  expressly,  is 
Jesus  Christ.”  “Now  to  Abraham  aud  his  seed  were  the  promises  made. 
He  saith  not,  and  to  seeds,  as  of  many;  but  as  of  one,  and  to  thy  seed, 
which  is  Christ,”  Gal.  3 : 16.  So  then  here  is  the  .sense;  out  of  thy  pos- 
terity shall  spring  the  Messiah,  by  whom  not  only  thy  posterity,  but  all  the 


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[book  m. 


nations  of  the  earth  shall  he  blessed.  You  may  remember  in  the  first 
promise  Christ  was  called  the  seed  of  the  woman  ; but  now  the  seed  of 
Abraham  ; Christ  was  the  son  of  Eve,  or  (if  you  will)  the  sou  of  Mary,  and 
so  the  seed  of  the  woman  ; and  Mary  was  a daughter  of  Abraham,  and  so 
Christ,  and  Mary,  and  all  upwards  were  of  the  seed  of  Abraham.  But 
where  shall  we  find  mention  of  the  passion  of  Christ  in  this  expressure  of 
his  covenant  to  Abraham  ? In  the  first  manifestation  it  was  included  in 
that  phrase  of  bruising  his  heel ; and  surely  this  is  essential  to  the  covenant 
of  grace  in  any  overture  of  it;  some  answer,  that  this  is  thrice  put  on  in 
the  passage  of  this  covenant  with  Abraham  ; first,  in  the  federal  confirma- 
tion, by  “ the  smoking  furnace,  and  burning  lamp,  that  passed  between 
those  pieces  of  the  sacrifice;”  Gen.  15  : 17.  As  the  sacrifice  was  divided, 
so  was  Christ’s  body  torn;  and  as  the  smoking  furnace,  and  burning  lamp 
passed  between  the  divided  pieces,  so  the  wrath  of  God  run  betwixt,  (as  I 
may  say)  and  yet  did  not  consume  the  rent  and  torn  nature  of  Christ.  In 
that  federal  confirmation  by  the  sign  of  circumcision  : there  could  not  be 
circumcision  without  shedding  of  blood,  and  where  God  commands  sheddibg 
of  blood  in  any  of  his  ancient  ordinances,  it  doth  certainly  reach  to  the 
blood  of  Christ,  and  his  everlasting  testament.  3.  In  the  resolved  sacrifice 
of  Isaac,  which  was  a plain  type  of  the  death  of  Christ,  Gen.  22  : 10.  See 
it  in  these  particulars : 1.  Isaac  was  Abraham’s  son,  his  only  son,  his  inno- 
cent son,  the  beloved  son  of  his  father,  and  yet  Abraham  freely  offers  up 
his  son ; so  Christ  was  the  Son  of  God,  his  only  Son,  his  innocent  Son, 
“like  to  us  in  all  things,  sin  only  excepted:”  and  the  beloved  Son  of  his 
Father,  “ this  is  my  beloved  Son,  in  whom  I am  well  pleased  and  yet 
God  more  freely  offers  up  his  Son  out  of  his  own  bosom.  2.  Abraham  by 
God’s  commission  rose  up  early  in  the  morning  to  sacrifice  his  son;  and 
the  Jews  by  God’s  permission  rise  early  in  the  morning  to  condemn  the 
Son  of  God;  and  hence  he  is  called  the  Hind  of  the  morning,  Psal.  22  : 16, 
compassed  with  dogs  that  hunted  and  pursued  his  life.  3.  Abraham  must 
offer  up  his  Son  upon  the  mount,  the  very  mount  on  which  Solomon’s 
temple  was  built,  which  typified  the  body  of  Jesus  Christ,  John  2:19. 
So  God  offered  his  Son  upon  the  mount,  if  not  on  the  same  mount  (as 
Augustine  thinks,)  yet  on  a mountain  not  far  distant  from  it;  Golgotha 
was  the  very  skirt  of  Moriah ; the  one  being  within  the  gates  of  the  city, 
and  the  other  not  far  without,  the  very  nearest  to  the  city  of  all.  4.  Abra- 
ham first  laid  the  wood  on  Isaac,  and  then  be  laid  Isaac  on  the  wood  : so 
God  first  lays  the  cross  on  Christ,  “ He  bearing  his  cross,  went  forth  unto 
a place  called  the  place  of  a skull,”  John  19  : 17,  18.  And  then  he  lays 
Christ  on  the  cross ; there  they  crucified  him,  saith  John  : or  there  they 
bound  him  to  the  cross,  and  fastened  his  hands  and  feet  thereto  with  nails. 
5.  Isaac  must  be  offered  alone,  the  servants  must  stay  at  the  foot  of  the 
hill,  little  knowing  the  business  and  sorrow  in  hand ; so  Christ  must  tread 
the  wine-press  alone  ? Isa.  63  : 3.  The  disciples  fear  and  flee,  and  little 
consider  the  agony  of  their  master.  6.  Abraham  carries  in  his  hand  the 
sword  and  fire  against  his  son;  so  God  carries  in  his  hand  the  sword  and 
fire,  the  sword  signifying  the  justice  of  God,  the  fire,  his  burning  wrath 
against  the  sons  of  men  : and  both  these  were  bent  against  Christ,  in  whom 
the  justice  of  God  is  satisfied,  and  the  flame  of  his  wrath  extinct  and 
quenched.  That  this  was  a plain  type  of  Christ’s  passion,  is  hinted  at  in 
the  blessing  that  God  speaks  to  Abraham  after  this  trial:  “By  myself 
have  I sworn,  saith  the  Lord,  for  because  thou  hast  done  this  thing,  and 
hast  not  withheld  thy  son,  thine  only  son,  that  in  blessing  I will  bless  thee, 
and  in  tny  seed  shall  all  the  nations  of  the  earth  be  blessed,”  Gen.  22  : 16, 
17,  18.  All  believers  are  blessed  in  the  death  of  Christ,  who  was  that 


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CHAP.  I.] 


seed  of  Abraham  typified  by  Isaac,  Abraham’s  son  : for  as  Abraham  in- 
tended, so  God  truly  sacrificed  his  Son,  his  only  Son,  to  take  away  sin. 

Thus  far  of  the  covenant  of  promise,  as  it  was  manifested  from  Abra- 
ham to  Moses. 

Sect.  IY. — Of  the  covenant  of  Promise , as  manifested  to  Moses. 

The  next  breaking  forth  of  this  gracious  covenant  was  to  Moses.  The 
revenging  justice  of  God  had  now  seized  on  mankind  for  many  generations, 
even  thousands  of  years ; so  that  now  it  was  high  time  for  God  in  the  midst 
of  wrath  to  remember  mercy,  and  to  break  out  into  a clearer  expression  of 
the  promise,  or  covenant  of  grace.  To  this  purpose  the  Lord  calls  up  Moses 
to  Mount  Sinai,  and  there,  of  his  infinite  love,  and  undeserved  mercy,  he 
makes  or  renews  his  covenant  with  him,  and  the  children  of  Israel, 
“ I am  the  Lord  thy  God,  which  brought  thee  out  of  the  land  of  Egypt, 
out  of  the  house  of  bondage;  Thou  shalt  have  no  other  gods  before  me/’ 
Exod.  20:2. 

For  the  right  understanding  of  this,  we  shall  examine  these  particulars. 

1.  Whether  the  law  was  delivered  in  a covenant  way? 

2.  In  what  sense  is  the  law  a covenant  of  grace? 

.3.  How  may  it  appear,  That  the  law  in  any  sense  is  a covenant  of  grace  ? 

4.  Why  should  God  in  the  law  deal  with  us  in  a covenant  way,  rather 
than  a mere  absolute  supreme  way  ? 

5.  What  are  the  good  things  promised  in  this  expressure  of  the  covenant? 

6.  What  is  the  condition  of  his  covenant  on  our  part,  as  we  may  gather 
it  hence? 

7.  Who  was  the  Mediator  of  this  covenant? 

8.  What  of  Christ,  and  his  death,  do  we  find  in  this  manifestation  of  the 
covenant  ? 

For  the  first,  Whether,  the  law  was  delivered  in  a covenant  way  ? It  is 
affirmed  on  these  grounds.  1.  In  that  it  hath  the  name  of  a covenant. 
2.  In  that  it  hath  the  real  properties  of  a covenant.  1.  The  name  of  a 
covenant,  as  it  appears  in  these  texts.  “And  the  Lord  said  unto  Moses, 
W rite  these  words ; for  after  the  tenor  of  these  words,  I have  made  a cove- 
nant with  thee,  and  with  Israel.  And  he  was  there  with  the  Lord  forty 
days,  and  forty  nights ; he  did  neither  eat  bread  nor  drink  water ; and  he 
wrote  upon  the  tables  the  words  of  the  covenant,  the  ten  commandments, 
Exod.  34  : 27,  28.  And  he  declared  unto  you  his  covenant,  which  he  com- 
manded you  to  perform,  even  the  ten  commandments,  and  he  wrote  them 
upon  two  tables  of  stone,  Deut.  4 : 13;  When  I was  gone  (says  Moses)  up 
into  the  mount,  to  receive  the  two  tables  of  stone,  even  the  tables  of  the 
covenant,  which  the  Lord  made  with  you,  then  I abode  in  the  mount  forty 
days  and  forty  nights,  I did  neither  eat  bread,  nor  drink  water.  Deut.  9 : 9. 
And  it  came  to  pass  at  the  end  of  forty  days  and  forty  nights,  that  the 
Lord  gave  me  the  two  tables  of  stone,  even  the  tables  of  the  covenant, 
verse  11.  So  I turned  and  came  down  from  the  mount,  and  the  mount 
burned  with  fire,  and  the  two  tables  of  the  covenant  were  in  my  two 
hands,”  verse  15.  It  appears  plainly  and  expressly  in  these  texts,  that  the 
law  is  a covenant. 

2.  The  law  hath  the  real  properties  of  a covenant,  which  are  the  mutual 
consent  and  stipulation  on  both  sides.  You  may  see  a full  relation  of  this 
in  Exod.  24  : 3,  4,  5,  6,  7,  8.  “And  Moses  came  and  told  the  people  all 
the  words  of  the  Lord,  and  all  the  judgments,  and  all  the  people  answered 
with  one  voice,  All  the  words  which  the  Lord  hath  said  we  will  do : and 
Moses  wrote  all  the  words  of  the  Lord,  and  rose  up  early  in  the  morning, 
and  builded  an  altar  under  the  hill,  and  twelve  pillars,  according  to  the 


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[book  in. 


twelve  tribes  of  Israel.  And  he  sent  young  men  of  the  children  of  Israel, 
which  offered  burnt  offerings,  and  sacrificed  peace  offerings  of  oxen  unto  the 
Lord ; and  Moses  took  half  of  the  blood,  and  put  it  in  basons,  and  half  of 
the  blood  he  sprinkled  on  the  altar  : and  he  took  the  book  of  the  covenant, 
and  read  in  the  audience  of  the  people  : and  they  said,  All  that  the  Lord 
hath  said,  will  we  do,  and  be  obedient.  And  Moses  took  the  blood  and 
sprinkled  it  on  the  people,  and  said,  Behold  the  blood  of  the  covenant, 
which  the  Lord  hath  made  with  you,  concerning  all  these  words.”  This  very 
passage  is  related  in  the  epistle  to  the  Hebrews,  9 : 19,  20.  “ When  Moses 

had  spoken  every  precept  to  all  the  people,  according  to  the  law,  he  took 
the  blood  of  calves  and  goats,  with  water  and  scarlet  wool,  and  hyssop,  and 
sprinkled  both  the  book  and  all  the  people,  saying,  This  is  the  blood  of  the 
testament  (or  covenant)  which  God  hath  enjoined  unto  you.”  In  the  words 
you  may  observe  these  properties  of  a covenant.  1.  That  God  on  his  part 
expresseth  his  content  and  willingness  to  be  their  God  : this  will  appear  in 
the  preface  of  the  law,  of  which  hereafter.  2.  That  the  people  on  their  part 
gave  their  full  consents,  and  ready  willingness  to  be  his  servants.  Both 
these  appear  in  that,  1.  Moses  writes  down  the  covenant  covenant-wise.  2 
He  confirms  the  covenant  by  outward  signs,  as  by  the  blood  of  calves  and 
goats,  whereof  one  half  he  puts  in  basons,  to  sprinkle  it  on  the  people ; and 
the  other  half  of  the  blood  he  sprinkles  on  the  altar;  that  sprinkling  on  the 
people  signified  their  voluntary  covenanting  with  God,  and  the  blood 
sprinkled  on  the  altar,  signified  God’s  entering  into  covenant  with  the  peo- 
ple. Thus  we  have  real  covenanting  when  the  law  is  given. 

2.  In  what  sense  is  the  law  a covenant  of  grace?  I answer,  the  law  may 

be  considered  in  several  senses;  as,  1.  Sometimes  it  signifies  largely  any 
heavenly  doctrine,  whether  it  be  promise  or  precept;  and  in  this  sense  the 
apostle  tells  us,  “ of  the  law  of  works,  and  of  the  law  of  faith,”  Bom.  3 : 27. 
2.  It  sometimes  signifies  any  part  of  the  Old  Testament,  in  which  sense 
Jesus  answered  the  Jews,  “ Is  it  not  written  in  your  law,  I said,  Ye  are 
gods?”  John  10:34;  Psalm  82:6.  Now,  where  was  that  written  but  in 
the  book  of  Psalms?  3.  Sometimes,  it  signifies  the  whole  economy,  and 
peculiar  dispensation  of  God’s  worship  unto  the  Jews  according  to  the 
moral,  ceremonial,  and  judicial  law;  in  which  sense  it  is  said  to  continue 
until  John,  “ The  law  and  the  prophets  were  until  John ; but  since  that 
time  the  kingdom  of  God  is  preached,”  Luke  16  : 16.  4.  Sometimes  it  is 

taken  synecdochically  for  some  acts  of  the  law  only,  Gal.  5 : 23.  “Against 
such  there  is  no  law.”  5.  Sometimes  it  is  taken  only  for  the  ceremonial  law, 
Heb.  10:1.  “The  law  having  a shadow  of  good  things  to  come.”  6. 
Sometimes  it  is  used  in  the  sense  of  the  Jews,  as  sufficient  to  save  without 
Christ;  and  thus  the  apostle  generally  takes  it  in  his  epistle  to  the  Bomans, 
and  Galatians.  7.  Sometimes  it  is  taken  for  that  part  of  the  moral  law, 
which  is  merely  mandative  and  preceptive,  without  any  promise  at  all.  8. 
Sometimes  it  is  taken  for  the  whole  moral  law,  with  the  preface  and 
promises  added  unto  it ; and  in  this  last  sense  we  take  it,  when  we  say  it  is 
a covenant  of  grace. 

3.  How  may  it  appear,  That  the  law  in  this  sense  is  a covenant  of  grace? 
It  appears,  1.  By  that  contract  betwixt  God  and  Israel,  before  the  promul- 
gation of  the  law.  “If  ye  will  obey  my  voice  indeed,  and  keep  my 
covenant,  then  ye  shall  be  a peculiar  treasure  unto  me  above  all  people  : for 
all  the  earth  is  mine  : and  ye  shall  be  unto  me  a kingdom  of  priests,  and  an 
holy  nation,”  Exod.  19:5,  6.  Whereunto  the  prophet  Jeremiah,  11  : 4, 
hath  reference,  saying,  “ Obey  my  voice ; and  do  them  according  to  all 
which  I command  you  : so  shall  you  be  my  people,  and  I will  be  your  God.” 
Both  these  scriptures  speak  of  the  moral  law  or  ten  commandments,  con- 
taining the  prektce  and  promises  : and  how  shall  that  law  be  any  other  but 


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a covenant  of  grace,  which  runs  in  this  tenor,  “ I will  be  your  God.  and  ye 
shall  he  my  people : my  peculiar  treasure  : a kingdom  of  priests,  an  holy 
nation  : if  ye  will  hut  hear  and  obey  my  commandments  ?”  Surely  these 
privileges  could  never  have  been  obtained  by  a covenant  of  works.  What ! 
to  be  a kingdom  of  priests,  an  holy  nation,  a peculiar  treasure  to  the  Lord? 
What ! to  be  beloved  of  God  as  a desirable  treasure,  (for  so  it  is  in 
the  original,)  which  a king  delivers  not  into  the  hands  of  any  of  his 
officers,  but  keepeth  it  to  himself?  This  cannot  be  of  works.  No,  no, 
these  are  privileges  vouchsafed  of  mere  grace  in  Jesus  Christ ; and 
therefore  Peter  applies  this  very  promise  to  the  people  of  God  under  the 
gospel,  1 Pet.  2 : 9. 

2.  It  appears  by  that  contract  betwixt  God  and  Israel,  in  the  promulga- 
tion of  the  law : then  it  was  that  God  proclaimed  himself  to  be  the  God  of 
Israel,  saying,  “I  am  the  Lord  thy  God,  which  brought  thee  out  of  the 
land  of  Egypt,  and  out  of  the  house  of  bondage.”  Some  hold  this  to  be  the 
affirmative  part  of  the  first  commandment : in  which  the  gospel  is 
preached,  and  the  promises  therein  contained  are  offered.  We  say,  it  is  a 
preface  to  the  whole  law,  prefixed  as  a reason  to  persuade  obedience  to  every 
commandment.  But  all  universally  acknowledge  that  it  is  a free  cove- 
nant, which  promiseth  pardon  of  sin,  and  requireth  faith  in  the  Messiah  ; 
when  God  saith  to  Israel,  “ I am  the  Lord  thy  God  which  brought  thee  out 
of  the  land  of  Egypt,”  doth  he  not  propound  himself  as  their  King, 
Judge,  Saviour,  and  Redeemer  ? Yea  and  spiritual  Redeemer  from  the 
bondage  of  sin  and  Satan,  whereof  that  temporal  deliverance  from  Egypt 
was  truly  a type  ? The  Lord  begins  his  commandments  with  an  evangeli- 
cal promise  : and  it  is  very  observable,  that  these  words,  “I  am  the  Lord 
thy  God,”  are  prefixed  immediately  to  the  first  commandment:  so  in  sundry 
places  of  scripture  they  are  annexed  to  all  the  rest:  “Ye  shall  fear  every 
man  his  mother  and  his  father,  and  keep  my  Sabbaths,  I am  the  Lord  thy 
God.  Ye  shall  not  steal,  neither  deal  falsely,  neither  lie  one  to  another; 
and  ye  shall  not  swear  by  my  name  falsely,  neither  shalt  thou  profane  the 
name  of  thy  God ; I am  the  Lord.  Neither  shalt  thou  stand  against  the 
blood  of  thy  neighbor,  I am  the  Lord.”  In  a word,  “ Thou  shalt  love  thy 
neighbor  as  thyself ; I am  the  Lord.”  Or  if  that  contain  only  the  second 
table,  “Therefore  shall  ye  observe  all  my  statutes  and  all  my  judgments  and 
do  them  ; I am  the  Lord,”  Lev.  19  : 3, 11,  12,  16, 18,  37.  Add  we  to  this, 
That  in  the  second  commandment  God  is  described  to  be  one,  showing 
mercy  unto  thousands;  all  which  must  needs  argue  the  law  to  be  a covenant 
of  grace. 

3.  It  appears  by  the  contract  betwixt  God  and  Israel  after  the  promulga- 
tion of  the  law ; is  it  not  plainly  expressed  by  Moses,  “ Thou  hast  avouched 
the  Lord  this  day  to  be  thy  God,  and  to  walk  in  his  ways,  and  to  keep  his 
statutes  and  commandments  — And  the  Lord  hath  avouched  thee  this  day 
to  be  his  peculiar  people,  as  he  hath  promised  thee,  and  that  thou  shouldest 
keep  his  commandments  ?”  Duet.  26  : 17,  18.  Yea,  and  after  this  in  the 
land  of  Moab,  Moses  was  commanded  by  the  Lord  to  make  a covenant  with 
the  children  of  Israel,  besides  the  covenant  which  he  made  with  them  in 
Horeb ; now  this  was  the  very  same  that  God  made  with  them  on  Sinai, 
only  it  must  be  renewed,  and  it  is  expressly  said,  “ Ye  stand  this  day  to 
enter  into  a covenant  with  the  Lord  your  God  : — That  he  may  establish  you 
to  be  a people  unto  himself,  and  that  he  may  be  a God  unto  you  as  he  had 
sworn  to  Abraham,  Isaac,  and  Jacob,”  Deut.  29  : 12,  13.  Surely  this  must 
needs  be  a covenant  of  grace  ; how  should  it  be  but  of  grace,  that  God  pro- 
mises to  be  the  God  of  Israel  ? Here  are  many  sweet  and  precious  promises, 
and  they  are  all  free  and  gracious : and  therefore  we  conclude  the  law,  in 
the  sense  aforesaid,  to  be  a covenant  of  grace. 


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4.  Why  should  God  in  the  law,  deal  with  us  in  a covenant  way,  rather 
than  in  a mere  absolute  supreme  way?  I answer,  1.  In  respect  of  God  ; it 
was  his  pleasure  in  giving  the  law,  not  only  to  manifest  his  wisdom  and 
power,  and  sovereignty,  but  his  faithfulness,  and  truth,  and  love,  and  the 
glory  of  his  grace,  “That  he  might  make  known  (as  the  apostle  speaks)  the 
riches  of  his  glory  on  the  vessels  of  mercy,  which  he  had  afore  prepared 
unto  glory,”  Rom.  9 : 23.  God’s  love  is  a part  of  his  name,  “For  God  is 
love,”  1 John  4 : 8.  And  God’s  faithfulness  is  a part  of  his  name.  “ I saw 
heaven  opened  (said  John  in  a vision)  and  behold  a white  horse,  and  he 
that  sat  on  him  was  called  faithful  and  true,”  Rev.  19  : 11,  Now  how 
should  we  ever  have  known  God’s  love,  at  least  in  such  a measure  ? Or  how 
should  we  ever  have  known  God’s  faithfulness,  and  truth  at  all,  if  he  had 
not  entered  into  a covenant  with  us?  It  is  true,  if  he  had  given  the  law  in 
a mere  absolute  supreme  way,  if  he  had  given  the  precepts  without  any 
promise,  he  might  fully  have  discovered  his  illimited  supreme  power,  but 
his  so  dear  love  and  faithfulness  could  not  have  been  known  : now,  there- 
fore, let  the  world  take  notice  of  his  singular  love,  and  of  his  faithfulness,  as 
Moses  said  to  Israel,  “Because  the  Lord  loved  you,  and  because  he  would 
keep  the  oath  which  he  had  sworn  unto  your  fathers,  hath  the  Lord  brought 
you  out  with  a mighty  hand,  and  redeemed  you  out  of  the  house  of  bond- 
men, from  the  hand  of  Pharaoh,  king  of  Egypt.  Know  therefore,  that  the 
Lord  thy  God  he  is  God,  the  faithful  God,  which  keepeth  covenant  and 
mercy  with  them  that  love  him  and  keep  his  commandments  to  a thousand 
generations,”  Deut.  7:8,9. 

2.  In  respect  of  us,  God  would  rather  deal  with  us  in  a covenant-way, 
than  in  a mere  absolute  supreme  way,  upon  these  grounds, — 

1.  That  he  might  bind  us  the  faster  to  himself.  A covenant  binds  on 
both  parts,  the  Lord  doth  not  bind  himself  to  us,  and  leave  us  free;  no  “I 
will  bring  you  (saith  God)  into  the  bond  of  the  covenant,”  Ezek.  20  : 37. 
The  Lord  sees  how  slippery  and  unstable  our  hearts  are,  how  apt  we  are  to 
start  aside  from  our  duty  towards  him,  “We  love  to  wander,”  Jer.  14  : 10. 
And  therefore  to  prevent  this  inconstancy  and  unsettledness  in  us,  and  to 
keep  our  hearts  more  stable  in  our  obedient  walking  before  him,  it  pleased 
the  Lord  to  bind  us  in  the  bond  of  the  covenant,  That  as  we  look  for  a 
blessing  from  God,  so  we  look  to  it  to  keep  covenant  with  God.  You  may 
say,  a command  binds  as  well  as  a covenant;  it  is  true,  but  a covenant 
doth  as  it  were  twist  the  cords  of  the  law,  and  double  the  precept  upon  the 
soul ; when  it  is  only  a precept,  then  God  alone  commands  it,  but  when  I 
have  made  a promise  to  it,  then  I command  it  and  bind  it  upon  myself. 

2.  That  our  obedience  might  be  more  willing  and  free.  An  absolute  law 
might  seem  to  extort  obedience,  but  a covenant  and  agreement  makes  it 
clearly  to  appear  more  free  and  willing.  This  is  of  the  nature  of  the  cove- 
nant of  grace.  First,  God  promiseth  mercy  to  be  our  exceeding  great 
reward,  and  then  we  promise  obedience,  to  be  his  free  and  willing  people; 
and  thus  we  become  God’s,  not  only  by  a property  founded  on  his  sovereign 
power  and  love,  but  by  a property  growing  out  of  our  own  voluntary  con- 
sent; we  are  not  only  his  people,  but  his  willing  people;  we  give  him  our 
hand,  when  we  become  his,  and  enter  into  a covenant  with  him.  See  the 
expression,  Ezek.  17  : 18.  “ He  despised  the  oath,  by  breaking  the  covenant, 
when  lo  he  had  given  his  hand.”  We  are  his,  as  the  wife  is  her  husband’s. 
“ I entered  into  covenant  with  thee,  saith  the  Lord  God,  and  thou  becamest 
mine,”  Ezek.  16  : 8.  Now,  in  marriages,  free  and  mutual  consent,  you 
know,  is  ever  given,  and  so  it  is  here. 

3.  That  our  consolation  might  be  stronger  ; that  in  all  our  difficulties  and 
distresses  we  might  ever  have  recourse  to  the  faithfulness  and  love  of  God. 
1.  To  the  faithfulness  of  God.  This  was  David’s  stay,  1 Chron.  17 : 27. 


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And  this  may  be  ours,  though  friends  be  unfaithful,  and  may  deceive,  yet 
the  Lord  is  faithful,  and  cannot  fail  his  people.  “ His  promises  are  yea,  and 
amen,”  2 Cor.  1 : 20.  We  may  build  upon  it.  2.  That  we  might  have 
recourse  to  the  love  of  God;  this  indeed  was  the  prime1  end  why  God 
delivered  his  law  in  way  of  a covenant,  that  he  might  sweeten  and  endear 
himself  to  us,  and  so  draw  us  to  him  with  cords  of  love  : had  God  so  pleased, 
he  might  have  required  all  obedience  from  us,  and  when  we  had  done  all, 
he  might  have  reduced  us  into  nothing,  or  at  least,  not  have  given  us  heaven 
for  an  inheritance,  or  himself  for  a portion  ; but  his  love  is  such,  that  he 
will  not  only  command,  but  he  will  covenant,  that  he  might  further  express 
and  communicate  his  love  ; how  then  should  this  comfort  us  in  all  our 
troubles!  How  should  this  but  encourage  us  to  go  to  God  in  all  distresses! 
O what  thankful  loving  thoughts  should  we  have  of  God,  that  would  thus 
infinitely  condescend  to  covenant  with  us  ! 

4.  What  are  the  good  things  promised  in  his  expressure  of  the  covenant? 
Not  to  reckon  up  the  temporal  promises  of  riches,  honor,  victory,  peace  and 
protection  in  a land  of  oil,  olive  and  honey,  the  great  mercies  of  God  are 
expressed  in  these  terms,  “ I am  the  Lord  thy  God,  which  brought  thee  out 
of  the  land  of  Egypt,  out  of  the  house  of  bondage.”  This  is  the  great  pro- 
mise of  the  covenant,  it  is  as  great  as  God  himself.  That  we  may  better 
see  it,  and  know  it,  I shall  take  it  in  pieces ; the  gold  is  so  pure,  that  it  is 
pity  the  least  filing  should  be  lost.  Here  God  describes  himself  by  these 
notes.  1.  By  his  only,  eternal  and  perfect  essence,  “I  am  the  Lord.” 
2.  By  the  plurality  of  persons  in  that  one  essence,  “ I am  the  Lord  God, 
Jehovah  Elohim.”  3.  By  the  propriety  his  people  have  in  Jehovah  Elohim, 
11 1 am  the  Lord  thy  God.”  4.  By  the  fruit  of  that  propriety  in  reference 
to  Israel,  11  Which  brought  thee  out  of  the  land  of  Egypt,  out  of  the  house 
of  bondage.” 

1.  “ I am  Jehovah  :”  we  read  that  he  11  appeared  to  Abraham,  Isaac  and 
Jacob  by  the  name  of  God  Almighty,”  but  now  he  was  known  to  the  Israelites 
by  his  name  Jehovah,  “ I am  the  Lord,”  Exod.  6 : 3.  Why,  was  it  not  by 
that  name  he  appeared  to  Abraham,  Isaac  and  Jacob?  No,  no,  saith  God  : 
“ By  my  name  Jehovah  was  I not  known  to  them,”  Exod.  6 : 3.  This  hath 
occasioned  a question,  How  can  this  be?  Do  we  not  read  expressly  that 
God  said  to  Abraham,  “ I am  the  Lord  that  brought  the  out  of  Ur  of  the 
Chaldees  ? And  again,  I am  the  Lord  God  of  Abraham  thy  father,  and  the 
God  of  Isaac  ?”  Gen.  28  : 13.  How  then  is  it  said  that  by  his  name  Jehovah 
he  was  not  known  unto  them  ? This  place  hath  perplexed  many  of  the 
learned,  but  the  meaning  seems  to  be  this,  that  though  he  was  known  to  the 
patriarchs  by  his  name  Jehovah,  as  it  consists  of  letters,  syllables  and  sounds, 
yet  he  was  not  experimentally  known  unto  them  in  his  constancy  to  perform 
his  promise  in  bringing  them  out  of  the  land  of  Egypt  until  now.  This 
name  Jehovah  denotes  both  his  being  in  himself,  and  his  giving  of  being, 
or  performance  to  his  word  or  promise : thus  indeed  he  was  not  known,  or 
manifested  to  the  patriarchs;  they  only  were  sustained  by  faith  in  God’s 
almighty  power,  without  receiving  the  thing  promised  : it  is  said  of  Abraham, 
that  while  he  was  yet  alive,  u God  gave  him  no  inheritance  in  Canaan;  no, 
not  so  much  as  to  set  his  foot  on;  yet  he  promised  that  he  would  give  it  to 
him  for  a possession,  and  to  his  seed  after  him,”  Acts  7 : 5.  And  now  when 
his  seed  came  to  receive  the  promise,  and  to  have  full  knowledge  and  expe- 
rience ot  his  power  and  goodness,  then  they  knew  the  efficacy  of  the  name 
Jehovah.  So,  upon  performance  of  further  promises,  he  saith,  they  shall 
know  him  to  be  Jehovah,  “ And  thou  shaft  know  that  I am  the  Lord,” 
Isa.  43:2,3.  Therefore  my  people  shall  know  my  name;  they  shall 
know  in  that  day,  that  “ I am  he  that  doth  speak,  behold  it  is  I.”  Isa.  52  : 6. 

2.  “ I am  Jehovah  Elohim ;”  this  denotes  the  plurality  of  persons.  God, 


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in  delivering  of  the  law,  doth  not  only  show  his  being,  hut  the  manner  of  his 
being ; that  is,  the  three  manner  of  subsistings  in  that  one  simple  and  eternal 
being ; or  the  trinity  of  persons  in  that  unity  of  essence.  The  word  signifies 
strong,  potent,  mighty;  or  if  we  express  itplurally,  it  signifies  the  Almighties, 
or  almighty  powers;  hence  the  scriptures  apply  the  general  name,  God,  to 
the  persons  severally  : the  Father  is  God,  Heb.  1 : 1,  2.  The  Son  is  God, 
Acts  20:28.  And  the  Holy  Ghost  is  God,  Acts  5:3,  4.  Now  God  is 
said  to  be  the  author  of  these  laws  delivered  in  a covenant-way  by  Moses, 
that  so  the  great  authority  may  be  procured  to  them ; and  hence  all  law- 
givers have  endeavoured  to  persuade  the  people,  that  they  had  their  laws 
from  God. 

3.  “ I am  the  Lord  thy  God ;”  herein  is  the  propriety,  and  indeed  here 
is  the  mercy,  that  God  speaks  thus  to  every  faithful  soul,  “ I am  thy 
God.”  By  this  appropriation,  God  gives  us  a right  in  him,  yea,  a pos- 
session of  him.  1.  A right  in  him,  as  the  woman  may  say  of  him  to 
whom  she  is  married,  This  man  is  my  husband,  so  may  every  faithful  soul 
say  of  the  Lord,  He  is  my  God.  2.  A possession  of  him  : God  doth  not 
only  show  himself  unto  us,  but  he  doth  communicate  himself  unto  us  in  his 
holiness,  mercy,  truth,  grace  and  goodness;  hence  it  is  said,  “We  have 
fellowship  with  the  Father  and  with  his  Son  Jesus  Christ,”  1 John  1 : 3. 
And  Christ  is  said  to  “come  and  sup  with  us,”  Bev.  3 : 20.  And  to  kiss 
us  with  the  kisses  of  his  mouth,”  Cant.  1:1,  2.  And  to  be  “ near  us,  in 
all  that  we  call  upon  him  for,”  Deut.  4 : 7.  Surely  this  is  the  highest 
happiness  of  the  saints,  that  God  is  their  God ; when  they  can  say  this, 
they  have  enough;  if  we  could  say,  This  house  is  mine,  this  town,  this 
city,  this  kingdom,  this  world  is  mine,  what  is  all  this  ? 0 but  when  a 

Christian  comes  at  length,  and  says,  This  God  that  made  all  the  world  is 
mine,  this  is  enough  ; indeed  this  is  the  greatest  promise  that  ever  was 
made,  or  ever  can  be  made  to  any  creature,  angels  or  men  ; (if  we  observe 
it)  God  herein  gives  himself  to  be  wholly  ours ; consider  God  essentially  or 
personally ; consider  Jehovah  Elohim,  all  is  ours : God  in  his  essence  and 
glorious  attributes  communicates  himself  to  us  for  good  : and  God  person- 
ally considered,  as  Father,  Son,  and  Holy  Ghost,  they  all  enter  into  cove- 
nant with  us. 

1.  The  Father  enters  into  covenant  with  us;  he  promiseth  to  be  a 
Father  to  us,  hence,  saith  the  Lord,  “ Israel  is  my  son,  my  first  born,” 
Exod.  4 : 22.  And  again.  “ Is  Ephraim  my  dear  son  ? Is  he  a pleasant 
child?”  Jer.  31 : 20.  The  Lord  speaketh,  as  though  he  were  fond  of  his 
children  : as  delighting  in  them,  for  so  it  is  said,  “ The  Lord  taketh  plea- 
sure in  them  that  fear  him,”  Psalm  47  : 11.  Or  as  pitying  of  them,  for  so 
it  is  said  likewise,  “ Like  as  a Father  pitieth  his  children,  so  the  Lord 
pitieth  them  that  fear  him,”  Psalm  103  : 13. 

2.  The  Son  is  in  covenant  with  us,  and  speaks  to  us  in  this  langvage, 
“ Thou  art  mine,”  Isa.  33  : 1.  How  comes  that  about  ? Why,  I have  re- 
deemed thee,  I have  called  thee  by  thy  name;  and  therefore  thou  art 
mine  : this  is  Christ’s  covenant  with  us : he  brings  us  back  to  his  Father, 
from  whose  presence  we  were  banished,  and  sets  us  before  his  face  for  ever : 
he  undertakes  for  us  to  take  up  all  controversies,  which  may  fall  out  be- 
tween God  and  us  : he  promiseth  to  restore  us  to  the  adoption  of  sons : 
and  not  only  to  the  title,  but  to  the  inheritance  of  sons,  that  “ we  might  be 
where  he  is,”  John  17  : 24. 

I 3.  The  Holy  Ghost  makes  a covenant  with  us.  “ By  one  offering  he 
hath  perfected  for  ever  them  that  are  sanctified : whereof  the  Holy  Ghost 
also  is  a witness  and  a worker — this  is  the  covenant,  that  I will  make  with 
them  : I will  put  my  laws  into  their  hearts,  and  in  their  minds  will  I 
write  them  : Heb.  10  : 14,  15,  16.  I know  the  Father  is  implied  in  this, 


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yet  here  is  the  proper  work  of  the  Holy  Ghost ; what  the  Father  hath  pur- 
posed for  us  from  all  eternity,  and  the  Son  hath  purchased  for  us  in  his 
time,  that  the  Holy  Ghost  effects  in  us  and  for  us  in  our  time,  he  applies 
the  blood  of  Christ  for  remission  of  sins  ; he  writes  the  law  in  our  hearts; 
he  comforts  us  in  our  sadness;  he  supports  us  in  our  faintings,  and  guides 
us  in  our  wanderings.  Now  he  that  effects  these  things  for  us,  and  in  our 
behalf,  he  is  therefore  said  to  make  a covenant  with  us.  Thus  Elohirn, 
God  personally  considered,  Father,  Son,  and  Holy  Ghost,  are  in  covenant 
with  us. 

4.  This  is  the  great  promise  ? what  can  be  greater  ? When  God  saith 

to  Abraham,  “ I will  be  thy  God,”  what  could  he  give  more  ? So  when 
God  tells  us  “ I am  the  Lord  thy  God,”  what  could  he  say  more  ? “ God 

having  no  greater  to  swear  by  (saith  the  apostle)  he  swore  by  himself,” 
Heb.  6:13.  So  God  being  minded  to  do  great  things  for  his  people,  and 
having  no  greater  thing  to  give,  he  gives  himself.  0 the  goodness  of  God 
in  Christ ! “ I am  the  Lord  thy  God.” 

5.  Let  us  see  the  fruit  of  this  in  reference  to  Israel,  “ which  brought 
thee  out  of  the  land  of  Egypt,  out  of  the  house  of  bondage.”  This  was 
God’s  promise  long  before  to  Abraham-,  “ Know  of  a surety,  that  thy  seed 
shall  be  a stranger  in  a land  that  is  not  theirs,  and  shall  serve  them,  and 
they  shall  afflict  them  four  hundred  years;  and  also  that  nation  whom 
they  shall  serve  will  I judge,  and  afterwards  shall  they  come  out  with 
great  substance,”  Gen.  15  : 13,  14.  See  here  Israel  must  be  strangers  in 
Egypt,  and  serve  the  Egyptians  four  hundred  years;  but  then  he  will 
bring  them  out  of  the  land  of  Egypt,  and  out  of  their  servile  bondage. 
Why  this  argues  that  God  is  Jehovah  ; now  he  has  performed  what  he  had 
foretold,  and  this  argues,  That  God  in  Christ  is  our  Redeemer.  For 
what  was  this  redemption  from  Egypt,  but  a type  of  our  freedom  from  sin, 
death  and  hell?  Here  is  the  work  of  redemption  joined  with  that  great 
name  Jehovah  Elohirn,  to  signify  that  such  a redemption  is  a clear  testi- 
mony of  a true  and  mighty  God.  Whether  this  were  laid  down  only  as  a 
peculiar  argument  to  the  Jews  to  keep  the  commandments,  or  it  belongs 
also  to  us  being  graffed  in  and  become  of  the  same  stock  with  them,  I 
shall  not  dispute  : this  is  without  any  controversy,  that  their  bondage  was 
typical,  and  ours  spiritual : you  see  the  good  things  promised  in  this  covenant. 

6.  What  is  the  condition  of  this  covenant  on  our  part,  as  we  may  gather 
it  hence?  The  condition  of  this  covenant,  is  faith  in  Jesus,  which  is  im- 
plied in  the  promise,  “I  will  be  thy  God,  or,  I am  the  Lord  thy  God;” 
and  commanded  in  the  precept  built  upon  it,  “Thou  shalt  have  me  to  be 
thy  God,  or,  Thou  shalt  have  no  other  gods  before  me.”  Rut  where  is 
faith  in  Jesus  Christ  mentioned  either  in  promise  or  precept  ? I answer, 
If  it  be  not  expressed,  it  is  very  plainly  intended  or  meant;  God  is  not  the 
God  of  Israel,  but  in  and  through  the  Mediator : neither  can  Israel  take 
God  to  be  their  God,  but  by  faith  in.  the  Messiah.  In  the  prophets  we 
read  frequently  these  exhortations.  “ Trust  in  the  Lord;  Commit  thyself 
unto  the  Lord ; lean  upon  the  Lord,  and  roll  thy  burden  upon  the  Lord ;” 
but  what  the  prophets  exhort  unto,  that  is  commanded  in  this  expressure 
of  the  covenant,  and  who  can  trust  in  the  Lord,  or  commit  himself  to  the 
Lord,, or  lean  upon  the  Lord,  or  roll  his  burden  on  the  Lord,  if  he  be  a 
sinner,  unless  it  be  in  and  through  a Mediator  ? Israel  must  walk  before 
God  in  all  well-pleasing;  and  the  apostle  tells  us,  that  “ without  faith  it  is 
impossible  to  please  God,”  Heb.  11 :6.  Rut  to  go  no  further,  what  is  the 
meaning  of  this  first  commandment  in  the  affirmative  part,  but  to  “ have 
one  God  in  Christ  to  be  our  God  by  faith  ?”  It  is  true,  there  is  no  men- 
tion made  of  Christ,  or  faith  ; but  that  is  nothing,  yet  there  is  mention  of 
love,  and  yet  our  Saviour  discovers  and  commands  it  there;  when  the 


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lawyer  tempted  Christ,  u Master,  which  is  the  great  commandment  in  the 
law  ?”  You  know  Christ’s  answer,  “ Thou  shalt  love  the  Lord  thy  God 
with  all  thy  heart,  with  all  thy  soul,  and  with  all  thy  mind.  This  is  the 
first  and  great  commandment/’  Matth.  22  : 36,  37,  38.  Now,  as  our  Sa- 
viour discovers  love  there,  so,  in  like  manner,  is  faith  and  Christ,  they  are 
the  necessary  consequents.  But  you  may  object,  What  say  we  to  obedi- 
ence ? Is  not  that  rather  the  condition  of  this  covenant,  thus  shining  in 
the  law  ? 

Indeed  the  law  and  obedience  are  co-relatives.  But  in  this  case  we  are 
not  to  look  to  the  law,  as  merely  mandatory;  we  gave  to  you  the  sense  of 
the  word,  and  how  it  is  used  as  a covenant  of  grace  : remember  only  this ; 
the  law  i$  considered  either  more  strictly,  as  it  is  only  an  abstract  rule  of 
righteousness,  holding  forth  life  upon  no  other  terms  but  perfect  obedience  ; 
or  more  largely,  as  that  whole  doctrine  delivered  on  mount  Sinai,  with  the 
preface  and  promises  adjoined  : in  the  former  sense  it  is  a covenant  of 
works ; but  in  the  latter  sense  it  is  a covenant  of  grace.  And  yet  I dare 
not  say,  That  as  the  law  is  a covenant  of  grace,  it  doth  exclude  obedience. 
In  some  sort  obedience  as  well  as  faith  may  be  said  to  be  a condition  of  the 
covenant  of  grace.  I shall  give  you  my  thoughts  in  this  distinction  ; obedi- 
ence to  all  God’s  commandments  is  either  considerable  as  a cause  of  life,  or 
as  a qualification  of  the  subject;  in  the  former  sense  it  cannot  be  a condi- 
tion of  the  covenant  of  grace,  but  in  the  latter  sense  it  may : if  by  condition 
we  understand  whatsoever  is  required  on  our  part,  as  precedent,  concomi- 
tant, or  subsequent  to  the  covenant  of  grace,  repentance,  faith  and 
obedience  are  all  conditions ; but  if  by  condition  we  understand  whatsoever 
is  required  on  our  part,  as  the  cause  of  the  good  promised,  though  only 
instrumental ; why  then,  faith  or  belief  in  the  promises  of  the  covenant  is 
the  only  condition  ; faith  and  obedience  are  opposed  in  the  matter  of  justifi- 
cation and  salvation  in  the  covenant,  not  that  they  cannot  stand  together  in 
one  subject,  for  they  are  inseparably  united ; but  because  they  cannot  concur 
and  meet  together  in  one  court,  as  the  cause,  of  justification  and 
salvation.  Now,  when  we  speak  of  the  condition  of  the  covenant  of 
grace,  we  intend  such  a condition  as  is  among  the  number  of  true  causes ; 
indeed  in  the  covenant  of  works,  obedience  is  required  as  the  cause  of  life ; 
but  in  the  covenant  of  grace,  though  obedience  must  accompany  faith, 
yet  not  obedience,  but  only  faith  is  the  cause  of  life  contained  in  the 
covenant. 

7.  Who  was  the  Mediator  of  this  covenant?  To  this  we  distinguish  of  a 
double  Mediator,  viz.  Typical  and  spiritual;  Moses  was  a typical,  but 
Christ  was  the  spiritual  Mediator;  and  herein  was  Moses  privileged  above 
all  before  him ; he  was  the  mediator  of  the  Old  Testament,  Christ  reserving 
himself  to  be  the  Mediator  of  a better  covenant,  Heb.  8 : 6.  i.  e.  Of  the 
New  Testament.  Moses  received  the  law  from  God,  and  delivered  it  to  the 
people,  and  so  he  stood  as  a mediator  between  God  and  the  people : never 
was  mortal  man  so  near  to  God  as  Moses  was  ; Abraham  indeed  was  called 
God’s  friend ; but  Moses  was  called  God’s  favorite  : and  never  was  mortal 
man,  either  in  knowledge,  love  or  authority,  so  near  unto  the  people  as 
Moses  was,  which  makes  the  Jews  (0  wonderful !)  to  idolize  him  to  this 
very  day.  Moses  was  called  in  as  a mediator  on  both  parts.  1.  On  God’s 
part,  when  he  called  him  up  to  receive  the  law,  and  all  those  messages 
which  God  sent  by  him  to  the  people.  2.  On  the  people’s  part,  when  they 
desired  him  to  receive  the  law,  for  they  were  afraid  by  reason  of  the  fire, 
and  durst  not  go  up  into  the  mount : mark  how  he  styles  himself  as  a medi- 
ator, “ At  that  time  (saith  he)  I stood  between  the  Lord  and  you,  to  show 
you  the  word  of  the  Lord,”  Deut.  5:5.  He  was  God’s  mouth  to  them, 
and  he  was  their  mouth  to  God;  and  he  was  a prevailing  mediator  on  both 


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parts  : he  prevailed  with  God  for  the  suspending  of  his  justice,  that  it 
should  not  break  out  upon  the  people,  and  he  prevailed  with  the  people  to 
bind  them  in  covenant  unto  God,  and  to  make  profession  of  that  obedience, 
which  the  Lord  required  and  called  for:  yet  for  all  this,  I call  him  not  a 
mediator  of  redemption,  but  relation.  A great  deal  of  difference  there  is 
betwixt  Moses  and  Christ.  As,  1.  Moses  only  received  the  law,  and  deli- 
vered it  unto  the  people,  but  Christ  our  true  Moses  fulfilled  it.  2.  Moses 
broke  the  tables,  to  show  ho\y  we  in  our  nature  had  broken  the  law,  but 
Christ  our  true  Moses  repairs  it  again.  3.  Moses  had  the  law  only  writ  in 
tables  of  stone,  but  Christ  writes  it  in  the  tables  of  our  hearts.  4.  Moses 
was  mere  man,  but  Christ  is  God  as  well  as  man.  Moses  was  only  a servant 
in  God’s  house,  but  Christ  is  a Son  : yea,  Christ  is  Lord  of  his  own  house 
the  church  : Moses’  mediation  was  of  this  use,  to  show  what  was  the  true 
manner  of  worshipping  God ; but  he  did  not  inspire  force  and  power  to  fol- 
low it;  he  could  not  reconcile  men  to  God  as  of  himself;  and  therefore  it 
appeared,  that  there  was  need  of  another  reconciler,  viz.  The  Lord  Jesus 
Christ. 

8.  "What  of  Christ,  and  of  his  death  do  we  find  in  this  manifestation  of 
the  covenant?  I answer,  1,  In  delivering  the  law  we  find  something  of 
Christ ; there  is  a question,  Whether  the  Lord  himself  immediately  in  his 
own  person  delivered  the  law  ? and  some  conclude  affirmatively  from  the 
preface,  “God  spake  these  words,  and  said,”  Deut.  5:22.  And  from  that 
passage  of  Moses,  “ These  words  the  Lord  spake  unto  all  your  assembly  in 
the  mount  out  of  the  midst  of  the  fire — And  he  wrote  them  on  two  tables 
of  stone,  and  delivered  them  unto  me.”  But  others  are  for  the  negative, 
and  say,  This  proves  not  that  they  were  pronounced  or  delivered  immedi- 
ately by  God;  for  we  find  in  the  scripture  that  when  the  angels  were  the 
immediate  persons,  yet  the  Lord  himself  is  reported  to  have  spoke  unto 
men,”  Gen.  18  : 3,  13;  Exod.  3 :2,  6,  7.  And  Augustine  de  Trin.  L.  2. 
C.  13.  is  resolute,  that  Almighty  God  himself  in  the  time  of  the  Old  Testa- 
ment, did  not  speak  to  the  Jews  with  his  own  immediate  voice,  but  only  by 
Christ,  or  by  his  prophets;  and  for  this  ministerial  voice  of  his  angels  some 
produce  those  texts,  “ Who  have  received  the  law  by  the  disposition  of 
angels,  and  have  not  kept  it,  Acts  7 : 53.  And  wherefore  then  serveth  the 
law  ? It  was  added  because  of  transgressions  till  the  seed  should  come,  to 
whom  the  promise  was  made,  and  it  was  ordained  by  angels  in  the  hand  of 
a Mediator,  Gal.  3 : 19.  And  if  the  word  spoke  by  angels  was  steadfast,” 
&c.  Ileb.  2 : 2 For  my  part  it  hath  puzzled  me  at  times,  whether  of  these 
opinions  to  take;  but  others  say  (and  I am  now  as  apt  to  join  with  them  as 
with  any  of  the  former),  That  Jesus  Christ  the  second  person  of  the  Trinity, 
to  be  incarnate,  who  is  called  the  Messenger  of  the  covenant,  Mai.  3:1. 
and  the  Angel  of  his  presence,  Isa.  03  : 9.  was  he  that  uttered  and  delivered 
the  law  unto  Moses;  and  to  this  purpose  are  produced  these  texts : “This 
Moses  is  he  that  was  in  the  congregation  with  the  angel,  which  spake  to  him 
in  the  mount  Sinai,”  Acts  7 : 38.  Now  this  angel  was  Christ,  as  it  is  cleared 
in  the  following  verse  39,  “ Whom  (or  which  angel)  our  fathers  would  not 
obey ; but  thrust  him  from  them,  and  in  their  hearts  turned  back  again  to 
They  would  not  obey  the  angel,  but  thrust  him  from  them,  i.  e. 
they  tempted  the  angel,  whom  they  should  have  obeyed;  and  who  was  that 
but  Jesus  Christ?  as  it  is  cleared  more  fully  and  expressly  by  the  apostle, 
l Cor.  10  : 9.  “Neither  let  us  tempt  Christ,  as  some  of  them  also  tempted, 
*nd  were  destroyed  of  serpents.”  Some  of  the  learned  are  of  opinion,  That 
Christ  the  Son  of  God  did  in  the  shape  of  a man  deliver  the  law  : but  I 
leave  that. 

2.  In  the  law  itself,  as  it  is  a covenant  of  grace,  we  find  something  of 
Christ;  in  the  preface  he  proclaims  himself  to  be  our  God;  and  in  the  first 


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commandment  we  are  bound  to  take  this  God  to  be  our  God;  and  in  the 
second,  he  gives  us  a double  reason  or  motive  to  obey  : “ For  I the  Lord 
thy  God,  am  a jealous  God,  I show  mercy  unto  thousands  of  them  that  love 
me  and  keep  my  commandments. ” And  in  the  fifth  commandment  he 
gives  a promise  of  long  life  in  Canaan,  which  is  either  to  be  looked  at,  as  a 
type  of  heaven,  or  literally,  for  a prosperous  condition  here  on  earth  ; but 
howsoever  it  is  by  virtue  of  the  covenant,  and  as  a testimony  of  God’s  love. 
Now,  all  these  promises  are  made  in  Christ : God  is  not  our  God  but  in 
and  through  Jesus  Christ  : God  will  not  show  mercy  unto  thousands,  nor 
unto  one  of  all  the  thousands  of  his  saints,  but  as  they  are  in  Jesus  Christ; 
God  will  not  give  us  long  life  here,  or  eternal  life  hereafter,  but  in,  for, 
and  through  the  Lord  Jesus  Christ:  what  if  Moses  writ,  not  down  the  word 
of  Christ ; yet  certainly  Moses  wrote  of  Christ : his  words  imply  Christ,  as 
Christ  himself  told  the  Jews,  “ Had  ye  believed  Moses,  ye  would  have 
believed  me,  for  Moses  wrote  of  me,”  John  5:46.  And  as  Philip  told 
Nathaniel,  “We  have  found  him  of  whom  Moses  in  the  law,  and  the 
prophets  did  write,  Jesus  of  Nazareth,”  John  1 : 45.  Surely  Christ  was, 
if  not  the  only  subject,  yet  the  only  scope  of  all  the  writings  of  Moses;  and 
therefore  in  the  law  itself,  you  see  we  find  something  of  Christ. 

3.  In  the  exposition  of  the  law,  as  Moses  gives  it  here  and  there,  we  find 
something  of  Christ.  Yea,  if  we  observe  it,  Moses  brought  something  more 
to  the  expression  of  Christ,  and  the  covenant  of  grace,  than  ever  was  before  : 
in  the  first  promise  it  was  revealed,  That  Christ  should  be  the  seed  of  Abra- 
ham ; but  in  Moses’  writings,  and  in  Moses’  time  we  learn  more  expressly, 
That  Christ  should  be  both  God  and  man  : Or  that  God  was  to  be  incar- 
nate, and  to  have  his  conversation  amongst  men  : the  promise  runs  thus, 
“And  I will  dwell  among  the  children  of  Israel,  and  will  be  their  God,  and 
they  shall  know  that  I am  the  Lord  their  God,  that  brought  them  forth  out 
of  the  land  of  Egypt,  that  I may  dwell  amongst  them  ; I am  the  Lord  their 
God,”  Exod.  29  : 45,  46.  The  same  promise  is  renewed  or  repeated,  “And 
I will  set  my  tabernacle  among  you,  and  my  soul  shall  not  abhor  you,  and 
I will  walk  among  you,  and  will  be  your  God,  and  ye  shall  be  my  people,” 
Lev.  26:11,  12.  This  promise  was  punctually  fulfilled  when  Christ  was 
incarnate,  for  then  was  “ the  Word  made  flesh,  and  dwelt  among  us,”  John 
1 : 14.  Or  if  it  be  referred  to  the  habitation  of  God  by  his  Spirit  amongst 
the  spiritual  seed  of  Abraham,  then  it  implies  the  incarnation  of  Christ,  be- 
cause that  was  to  go  before  the  plentiful  habitation  of  Christ’s  Spirit  in  the 
saints.  Again,  Moses  writing  of  Christ,  “ The  Lord  thy  God  (saith  he) 
will  raise  up  unto  thee  a prophet  from  the  midst  of  thee,  of  thy  brethren, 
like  unto  me,  unto  him  shall  ye  hearken,”  Deut.  18  : 15.  Was  not  this  a 
plain  expression  ? Peter,  in  his  sermon  to  the  Jews,  preached  Jesus  Christ, 
and  he  tells  the  Jews,  that  this  “ Jesus  Christ  was  preached  unto  them  be- 
fore :”  when  before  ? Even  in  Moses’  time ; and  for  proof  he  cites  this 
very  text,  “ For  Moses  truly  said  unto  the  fathers,  A prophet  shall  the 
Lord  your  God  raise  up  unto  you,  of  your  brethren,  like  unto  me,  him  shall 
ye  hear  in  all  things,  whatsoever  he  shall  say  unto  you,  Acts  3 : 20,  22. 

4.  In  the  confirmation  of  the  law,  we  find  something  of  Christ.  It  was 
confirmed  by  seals  and  sacrifices,  &c.  What  were  all  these  but  a tyne  of 
Christ?  In  the  former  expression  of  the  covenant  we  found  the  seal  of  cir- 
cumcision, but  now  it  pleased  God  to  add  unto  the  former  another  seal  for 
the  confirmation  of  their  faith,  of  the  passover;  and  was  not  this  a type  of 
Christ,  the  immaculate  Lamb  of  God,  which  taketh  away  the  sins  of  the 
world  ? Again  in  his  manifestation,  Moses  brought  in  the  priesthood,  as  a 
settled  ordinance  to  offer  sacrifices  for  the  people  : and  was  not  this  a type 
of  Christ,  our  true  and  unchangeable  high  priest  ? I have  sometimes  seen 
the  articles  of  a believing  Jew’s  creed,  collected  out  of  Moses’  law;  as 


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115 


thus,  “ 1 believe  that  the  Messiah  should  die  to  make  satisfaction  for  sin 
this  they  saw  in  their  continued  bloody  sacrifices ; and  their  deliverance 
from  Egypt  by  the  death  of  a lamb,  taught  them  no  less.  2.  “ I believe, 
that  he  shall  not  die  for  his  own  sins,  but  for  the  sins  of  others ;”  this  they 
might  easily  observe  in  every  sacrifice,  when  (according  to  their  law)  they 
saw  the  most  harmless  birds  and  beasts  were  offered.  3.  “ I believe,  to  be 
saved  by  laying  hold  on  bis  merits.,,  This  they  might  gather  by  laying 
their  right  hand  on  the  head  of  every  beast  that  they  brought  to  be  offered 
up,  and  by  laying  hold  on  the  horns  of  the  altar,  being  a sanctuary,  or 
refuge  from  pursuing  vengeance.  Thus  we  might  go  on : no  question  the 
death  and  resurrection  of  Christ,  the  priesthood  and  kingdom  of  Christ, 
were  prefigured  and  typified  by  the  sacrifices,  and  brazen  serpent;  and  the 
priesthood  of  Aaron,  and  the  kingdom  of  Israel : and  I cannot  but  think, 
That  the  godly  spiritual  Jews  understood  this  very  well ; and  that  these 
did  not  rest  in  sacrifices  or  sacraments,  but  that  by  faith  they  did  really 
enjoy  Christ  in  every  of  them. 

5.  In  the  intention  of  God’s  giving  the  law  we  find  something  of  Christ. 
The  very  end  of  God  in  holding  forth  the  law  was,  That  upon  the  sense  of 
our  impossibility  to  keep  it,  and  of  our  danger  to  break  it,  we  should  desire 
earnestly,  and  seek  diligently  for  Jesus  Christ.  To  this  purpose  saith  the 
apostle,  “ Christ  is  the  end  of  the  law  for  righteousness  to  every  one  that 
believeth.”  Christ  is  the  end  of  the  law,  i.  e.  Christ  is  the  end  of  inten- 
tion ; God,  by  giving  so  holy  a law,  and  by  requiring  such  perfect  obe- 
dience, he  would  thereby  humble  and  debase  the  Israelites,  so  that  they 
should  more  earnestly  fly  to  Christ.  In  this  sense,  “ The  law  is  our  school- 
master to  bring  us  unto  Christ,  that  we  might  be  justified  by  faith ; a 
schoolmaster  (you  know)  doth  not  only  whip  or  correct,  but  also  teach  and 
direct : so  the  law  doth  not  only  threaten  and  curse,  if  the  work  be  not 
done,  but  it  shows  where  power  and  help  are  to  be  had,  viz  , from  the 
Lord  Jesus  Christ;  if  this  be  so,  how  much  to  blame  are  they  that,  under 
pretence  of  free  grace  and  Christ,  cry  down  the  law  ? Rather  let  us  cry 
it  up,  and  this  is  the  way  to  set  up  free  grace  and  Christ.  Surely  he  that 
discovers  his  defects  by  the  perfect  rule  of  the  law,  and  whose  soul  is  im- 
bittered  and  humbled  because  of  these  defects,  he  must  needs  prize  Christ, 
desire  Christ,  advance  Christ  in  his  thoughts,  above  all  men  in  the  world. 

And  thus  far  of  the  covenant  of  promise,  as  it  was  manifested  from 
Moses  to  David. 

Sect.  V. — Of  the  Covenant  of  Promise , as  manifested  to  David. 

The  next  breaking  forth  of  this  gracious  covenant  was  to  David;  and  in 
this  manifestation  appears  yet  more  of  Christ ; the  expression  of  it  is  chiefly 
in  these  words,  “Although  my  house  be  not  so  with  God,  yet  he  hath 
made  with  me  an  everlasting  covenant,  ordered  in  all  things  and  sure,” 
2 Sam.  23:5. 

For  the  right  understanding  of  this  we  shall  examine  these  particulars  : 

1.  Who  is  the  author  of  this  covenant  ? 

2.  To  whom  is  this  covenant  made  ? 

3.  What  is  this,  that  the  covenant  is  said  to  be  made? 

4.  How  is  the  covenant  ordered  ? 

5.  Wherein  is  the  covenant  sure  ? 

6.  W hether,  is  Christ  more  clearly  manifested  in  this  breaking  forth  of 
the  covenant,  than  in  any  of  the  former? 

1.  Who  is  the  author  of  this  covenant?  David  says,  “He  hath  made 
it;”  He,  i.  e.,  God  the  rock  of  Israel,  the  everlasting  rock,  “The  rock  of 
their  salvation,”  Psalm  02  : 2;  “The  rock  of  their  strength,”  Psalm  02  : 7; 


116 


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[book  in. 


“ The  strength  of  their  heart,”  Psalm  73:26;  “ The  rock  of  their  refuge,” 
Psalm.  94  : 22  ; “ Their  strength  and  their  Redeemer,”  Psalm  19  : 14.  The 
Psalmist  is  frequent  and  ordinary  in  this  style,  to  show  that  God  is  the 
mighty,  stable,  and  immutable  foundation  and  defence  of  all  the  faithful, 
who  fly  to  him,  and  will  trust  in  him ; he  is  such  a rock  as  will  not  shrink 
or  fail  his  creatures ; man  is  unstable,  but  he  is  God  and  not  man,  who  is 
the  author  of  this  covenant. 

2.  To  whom  is  the  covenant  made  ? Why,  saith  David,  “ He  hath  made 

with  me  an  everlasting  covenant,  i.  e.,  either  with  Christ  the  antitype,  or 
else  with  David  himself,  the  type  of  Christ.  To  the  former  sense  we  have 
spoken  elsewhere  ; the  latter  I suppose  more  genuine.  The  covenant  indeed 
was  first  made  with  Christ,  and  then  with  David  as  a member  of  Jesus  Christ. 
Some  are  wholly  for  a covenant  betwixt  God  and  Christ;  and  they  deny 
any  such  thing  as  a covenant  betwixt  God  and  man ; but  are  not  the  testi- 
monies express?  “ Take  heed  to  yourselves,  lest  you  forget  the  covenant 
which  the  Lord  hath  made  with  you,”  Deut.  4 : 23.  “ And  I will  make  a 

new  covenant  with  the  house  of  Israel,  and  with  the  house  of  Judah,” 
Jer.  31 : 31.  And  by  name  do  we  not  see  God  covenanting  with  Abraham, 
and  with  Isaac,  and  with  Jacob,  Gen.  17:7;  Gen.  26:2;  Gen.  35:12; 
Lev.  26  : 42.  And  here  do  we  not  see  God  covenanting  with  David?  “I 
have  made  a covenant  with  my  chosen,  I have  sworn  unto  David;  and  once 
have  I sworn  by  my  holiness,  that  I will  not  lie  unto  David.  And  the 
Lord  hath  sworn  in  truth  unto  David,  he  will  not  turn  from  it.”  Psalm 
89:31,  35,  and  132:11.  0 take  heed  of  such  doctrines  as  tend  unto 

liberty  and  licentiousness  ! the  covenant  God  makes  with  us  binds  us  faster 
to  God ; and  if  there  be  no  covenant  betwixt  God  and  us,  it  opens  a gap  to 
the  looseness  of  our  spirits ; for  how  should  we  be  charged  with  unfaith- 
fulness unto  God,  if  we  have  not  at  all  entered  into  a covenant  with  God  ? 

3.  What  is  this  that  the  covenant  is  said  to  be  made  ? This  holds  forth 

to  us  the  freeness  of  God’s  entering  into  covenant  with  us ; “ I will  make 
my  covenant  between  me  and  thee,  (saith  God,)  for  I will  give  my  cove- 
nant, I will  dispose  my  covenant  between  me  and  thee,”  Gen.  17  : 2.  So 
it  is  in  the  original.  And  elsewhere  it  is  plain,  “Behold  I give  unto  him 
my  covenant  of  peace,”  Numb.  25 : 12.  When  God  makes  a covenant, 
then  he  gives  the  covenant  of  his  grace  unto  all  that  he  takes  into  cove- 
nant with  him:  “The  Lord  set  his  love  upon  you  (saith  Moses  to  Israel) 
to  take  you  into  covenant  with  him,  not  because  ye  were  more  in  number 
than  other  people,  but  because  he  loved  you,  and  chose  your  fathers,” 
Deut.  7 : 7,  8.  As  noting  out  the  freeness  of  his  love  towards  them  : He 

loved  them,  why?  he  loved  them,  because  he  loved  them.  This  freeness 
of  his  grace,  in  giving  a covenant,  may  appear  in  these  particulars.  As, 

1.  In  that  God  is  the  first  that  seeks  after  us,  to  draw  us  into  covenant 
with  him ; we  seek  not  him,  but  he  seeks  us ; we  choose  not  him,  but  he 
chooseth  us;  “He  loved  us  first,”  1 John  4 : 19.  “I  am  found  of  them 
that  sought  me  not;  I said,  Behold  me,  behold  me,  unto  a nation  that  was 
not  called  by  my  name,”  Isa.  65  : 1. 

2.  In  that  there  is  nothing  in  us  to  draw  God  into  a covenant  with  us. 
Many  a man  seeks  first  after  the  unmarried  virgin  ; but  then  there  is 
beauty,  or  there  is  dowry,  or  there  is  something  or  other,  which  draws  on 
the  man  ; but  there  is  no  such  thing  in  us ; this  made  David  say,  when  he 
heard  of  God’s  covenant  with  him  and  his,  “ Who  am  I,  0 Lord  God  ? 
and  what  is  my  father’s  house,  that  thou  hast  brought  me  hitherto  ? — And 
is  this  the  manner  of  man,  0 Lord  God  ?”  2 Sam.  7 : 18,  19,  q.  d.  0 
Lord  God,  thou  dealest  familiarly  with  me,  as  a man  dealeth  with  man ; 
or  as  it  is  elsewhere,  “ Thou  hast  regarded  me  according  to  the  estate  of  a 
man  of  high  degree,”  1 Chron.  17  : 17.  It  would  make  any  soul  cry  out, 


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117 


that  deeply  weighs  the  freeness  of  this  covenant,  “ Lord,  what  is  man,  that 
thou  art  mindful  of  him,  or  the  son  of  man,  that  thou  visitest  him?” 
Psalm  8 : 4. 

3.  In  that  there  is  enough  in  us  to  keep  off  the  Lord  from  ever  owning 
us.  We  are  as  contrary  to  God  as  darkness  to  light,  or  as  evil  is  to  good; 
“ The  carnal  mind  is  enmity  against  God,  (saith  the  apostle,)  it  is  not 
subject  to  the  law  of  God,  neither  indeed  can  be,”  Rom.  8:7.  We  are  a 
crooked  generation,  that  cannot  abide  the  straight  ways  of  the  Lord;  our 
whole  nature  is  sinful  and  corrupt  before  him ; and  for  the  most  part,  when 
we  are  most  averse  and  backward,  and  have  least  thought  of  ever  seeking 
after  him,  then  it  is  that  he  seeks  us  to  take  us  unto  himself.  Thus  the 
Lord  called  Saul,  when  he  was  persecuting,  and  raging,  and  breathing  out 
slaughter  against  the  Lord,  and  against  his  saints;  and  thus  the  Lord  called 
those  Jews  that  mocked  the  apostles,  when  they  spake  divers  languages, 
“ these  men  are  full  of  new  wine,”  Acts  2 : 13.  Ay,  but  the  next  word 
that  they  speak  is,  “Men  and  brethren,  what  shall  we  do?”  verse  37. 

0 the  free  and  unexpected  grace  of  our  God  ! 

4.  In  that  we  are  by  nature  no  better  than  others,  that  are  without  God, 
“and  without  covenant,”  Eph.  2 : 12.  What  makes  the  difference  betwixt 
us  and  them,  but  this  free  grace  of  God  ? Is  there  any  reason  in  us,  why 
one  is  taken  into  a covenant  and  another  is  not?  Nay,  I will  tell  you  a 
wonder : so  it  pleaseth  the  Lord,  that  sometimes  God  chooseth  the  worst, 
and  leaves  those  that  are  better  than  they.  We  read  that  publicans  and 
harlots  were  taken  in,  and  the  righteous  generation,  which  justified  them- 
selves, and  were  justified  by  others,  were  passed  by : surely  God  respects 
none  for  any  thing  in  them  : his  design  is,  that  the  freeness  of  his  grace 
might  be  seen  in  those  whom  he  takes  to  himself.  Hence  the  apostle, 
God  chooseth  the  foolish  things  of  this  world,  and  the  weak  things  of  this 
world,  base  and  despised  things,  while  in  the  mean  time  he  passeth  by 
“the  wise  and  mighty,”  1 Cor.  1 : 27,  28,  29,  and  things  of  high  esteem, 
that  all  men  might  see  it  is  the  grace  of  God,  and  not  any  thing  in  man, 
by  which  we  are  taken  into  covenant  with  him. 

5.  How  is  the  covenant  said  to  be  ordered  ? The  word  “ ordered”  will 
help  us  in  the  answer.  It  sets  out  to  us  a marshalling  and  fit  laying  of 
things  together,  in  opposition  to  disorder  and  confusion.  The  Septuagint, 
renders  it  etoimasaa,  which  signifies  marshalled,  disposed,  prepared,  set 
forth,  as  an  army  in  comely  order;  the  same  word  is  in  Judges  20:22. 
“ And  the  men  of  Israel  encouraged  themselves,  and  set  their  battle  again 
in  array.”  As  we  see  in  the  army,  every  one  is  set  in  rank  and  file,  so  is 
every  thing  in  this  covenant,  ranked,  disposed,  ordered,  that  it  stands  at 
best  advantage  to  receive  and  repel  the  enemy.  A poor  Christian  that 
hath  a troubled  spirit,  sets  himself  against  free  grace,  and  this  everlasting 
covenant;  he  raiseth  thousands  of  objections  against  it:  but  now  the 
covenant  is  ordered,  it  stands  like  a marshalled  army  to  receive  him  and 
repel  him.  Come,  let  us  see  a little  how  it  is  “ ordered  in  all  things.” 

1 shall  instance  only  in  these  particulars.  As, 

1.  It  is  well  ordered  in  respect  of  the  root  out  of  which  it  grew  : this 
(say  divines)  was  the  infinite  sovereignty,  and  wisdom,  and  mercy  of  God. 
1.  It  was  founded  in  God’s  sovereignty;  he  had  a right  to  do  what  he 
would  wTith  his  fallen  creatures : he  might  damn  or  save  whom  he  pleased ; 
“ Hath  not  the  potter  power  over  the  cla}^,  of  the  same  lump  to  make  one 
vessel  to  honor,  and  another  unto  dishonor?”  Rom.  9:21.  2.  It  wras 

founded  in  wisdom ; the  covenant  of  grace  was  a result  of  counsel ; it  was 
no  rash  act,  but  a deliberate  act  with  infinite  wisdom  ; God  being  the  sove- 
reign of  all  his  creatures,  and  seeing  mankind  in  a perishing  condition,  he 
determined  within  himself  deliberately  to  make  such  a covenant  of  peace, 


118  LOOKING  UNTO  JE  S U S . [BOOK  III. 

first  with  Christ,  and  then  with  all  the  elect  in  Christ.  3.  It  was  founded 
in  mercy,  i.  e.  in  the  goodness  of  God  flowing  out  freely  to  one  in  misery ; 
for  mercy,  we  may  say,  is  made  up  of  these  two  acts  : 1.  There  must  be 

an  object  of  misery.  2.  There  must  be  a free  efflux  of  goodness  on  that 
object.  Now  the  covenant  of  grace  is  founded  on  both  these  : As,  1.  There 
was  an  object  of  misery,  lost  man,  wretched  man,  undone  by  sin.  And  2. 
There  was  an  efflux  of  God's  goodness,  his  very  bowels  moved  within  him, 
and  they  could  not  hold,  “ I have  loved  thee  with  an  everlasting  love, 
(saith  God)  therefore  with  loving-kindness  have  I drawn  thee/'  Jer.  31  : 3. 
Surely  this  was  well  ordered ; a perplexed  soul  may  have  its  spirit  up  in 
arms  against  the  covenant  of  grace  : 0,  cries  the  soul  in  its  sad  condition,  I 
am  miserable!  I shall  not  live,  but  die;  my  sins  will  damn  me!  I am 
lost  for  ever  ! Why,  but  see  how  the  covenant  is  ordered  in  respect  of  the 
root  or  rise ; it  stands  like  a well  marshalled  army  to  receive  and  to  repel 
those  doubts  : As,  1 . God  acted  in  a way  of  sovereignty,  and  cannot  God 
save  thee  if  he  will?  2.  God  acted  in  a way  of  wisdom,  and  though  thou 
seest  no  way  but  one  with  thee,  death  and  damnation ; yet  cannot  infinite 
wisdom  contrive  another  way?  3.  God  acted  in  a way  of  mercy,  and  “ 0 
thou  afflicted,  tossed  with  tempests,  and  not  comforted,"  Isa,  54  : 11,  is  not 
infinite  mercy  above  all  thy  misery?  Why,  see,  see,  poor  soul,  how  the 
covenant  repels  all  thy  oppositions  in  respect  of  its  rise. 

2.  It  is  well  ordered  in  respect  of  the  persons  interested  in  it  from  all 
eternity;  and  they  are  God  the  Father,  and  Jesus  Christ  his  Son  : as  for 
the  saints  elect,  they  were  not  then ; and  therefore  the  covenant  could  not 
be  immediately  struck  with  them.  Now  there  was  great  need  of  this  order; 
for  should  the  covenant  have  been  made  betwixt  God  the  Father  and  the 
elect  from  all  eternity,  and  that  immediately,  a troubled  soul  would  have 
opposed  it  thus  : 1.  If  it  was  from  all  eternity,  how  then  shall  I be  capa- 
ble of  it  ? Alas  ! my  being  was  not  so  long  since.  2.  If  it  were  made 
with  me  immediately,  then  I had  some  part  to  perform  of  mine  own  power 
and  strength  ; but,  alas  ! I have  failed  and  can  do  nothing.  0 but  now  the 
covenant  is  a well-ordered  covenant  in  these  respects  : for,  1.  Christ  had  a 
being  from  all  eternity,  and  thou,  as  an  elect  vessel,  hadst  thy  being  in  him, 
as  he  was  thy  head.  2.  Christ  is  able  to  perform  the  covenant,  and  being 
contractor,  it  lies  upon  his  score  to  satisfy  his  Father;  he  that  first  made 
the  bargain  must  look  to  fulfil  it ; and  for  thy  part,  if  thou  dost  any  thing 
it  must  be  through  him  ; “ Without  me  ye  can  do  nothing,"  John  15  : 5. 
Why,  see  now,  see  how  the  covenant  repels  all  thy  oppositions,  in  respect 
of  the  persons  interested  in  it  from  all  eternity;  God  hath  his  place,  and 
Christ  his  place,  and  faith  its  place,  and  the  sinner  his  place. 

3.  It  is  well  ordered  in  respect  of  the  method  of  the  articles,  in  their 
several  workings.  First,  God  begins,  then  we  come  on  ; First,  God  on  his 
part  gives  grace  and  glory,  and  then,  we  on  our  parts,  act  faith  and  obedi- 
ence : God  hath  ever  the  first  work ; as,  First,  “ I will  be  your  God,  and 
then,  ye  shall  be  my  people ;”  First,  “ I will  take  away  the  stony  heart, 
and  give  you  an  heart  of  flesh,"  and  then,  “ ye  shall  loathe  yourselves  for 
your  iniquities,  and  for  your  abominations ;"  First,  I will  sprinkle  water 
upon  you,"  and  then,  “ye  shall  be  clean  from  all  your  filthiness;"  First, 
“ I will  put  my  Spirit  into  you,  and  cause  you  to  walk  in  my  statutes,"  and 
then,  “ye  shall  keep  my  judgments  and  do  them  ;"  First,  I will  pour  out 
my  Spirit  of  grace  and  supplication  upon  you,  and  then  “ Ye  shall  mourn  as 
a man  mourneth  for  his  only  son,"  Jer.  31  : 33,  Ezek.  36:25,  26,  27,  31, 
Zech.  12  : 10.  First,  I will  do  all,  and  then  you  shall  do  something  : A 
perplexed,  troubled  spirit  is  apt  to  cry  out,  “ O,  alas  ! I can  do  nothing ; I 
can  as  well  dissolve  a rock,  as  make  my  heart  of  stone  a heart  of  flesh  !" 
Mark,  now,  how  the  covenant  stands  well  ordered,  like  an  army ; I Will  do 


CHAP.  I.] 


LOOKING  UNTO  JESUS. 


119 


all,  saith  God,  and  then  thou  shalt  do  something,  I will  strengthen  and 
quicken  you,  and  then  you  shall  serve  me,  saith  the  Lord. 

4.  It  is  well  ordered,  in  respect  of  the  end  and  aim,  to  which  all  the  parts 

of  the  covenant  are  referred  ; the  end  of  the  covenant  is  the  “ praise  of  the 
glory  of  his  grace,”  Eph.  1 : 6.  The  parts  of  the  covenant  are  the  promise 
and  stipulation.  The  promise  is  either  principal  or  immediate,  and  that  is 
God,  and  Christ;  or  secondary  and  consequential,  and  that  is  pardon,  justi- 
fication, reconciliation,  sanctification,  glorification:  the  stipulation ; on  our 

parts,  are  faith  and  obedience,  we  must  believe  in  him  that  justifies  the  un- 
godly, and  walk  before  him  in  all  well-pleasing.  Observe  now  the  main 
design  and  aim  of  the  covenant,  and  see  but  how  all  the  streams  run 
towards  that  ocean  ; God  gives  himself  “ to  the  praise  of  the  glory  of  his 
grace  God  gives  Christ  “ to  the  praise  of  the  glory  of  his  grace  God 
gives  pardon,  justification,  sanctification,  salvation,  “ to  the  praise  of  the 
glory  of  his  grace,”  and  we  believe,  we  obey  “ to  the  praise  of  the  glory  of 
his  grace ;”  and  good  reason,  for  all  is  of  grace,  and  therefore  all  must  tend 
“to  the  praise  of  the  glory  of  his  grace;”  it  is  of  grace  that  God  hath 
given  himself,  Christ,  pardon,  justification,  reconciliation,  sanctification,  sal- 
vation to  any  soul ; it  is  of  grace  that  we  believe ; “ By  grace  ye  are  saved 
through  faith,  not  of  yourselves,  it  is  the  gift  of  God,”  Eph.  2:8.  0 the 

sweet  and  comely  order  of  this  covenant ! all  is  of  grace,  and  all  tends 
“ to  the  praise  of  the  glory  of  his  grace,”  and  therefore  it  is  called  a “ cov- 
enant of  grace*;”  many  a sweet  soul  is  forced  to  cry,  I cannot  believe,  I 
may  as  well  reach  heaven  with  a finger,  as  lay  hold  on  Christ  by  the 
hand  of  faith  ; but  mark  how  the  covenant  stands  like  a well-marshalled 
army  to  repel  this  doubt ; if  thou  canst  not  believe,  God  will  enable 
thee  to  believe,  “ to  you  it  is  given  to  believe,”  Phil.  1 : 29.  0 the  cov- 

enant of  grace  is  a gracious  covenant : God  will  not  only  promise  good 
things,  but  he  helps  us  by  his  Spirit  to  perform  the  condition,  he  works  our 
hearts  to  believe  in  God,  and  to  believe  in  Christ ; all  is  of  grace,  that  all 
may  tend  “ to  the  praise  of  the  glory  of  his  grace.” 

5.  Wherein  is  the  covenant  sure?  I answer  it  is  sure  in  the  perform- 
ance and  accomplishment  of  it.  Hence  the  promises  of  the  covenant  are 
called  “the  sure  mercies  of  David,”  Isa.  55:3.  Not  because  they  are 
sure,  unto  David  alone,  but  because  they  are  sure,  and  shall  be  sure  unto 
all  the  seed  of  David  that  are  in  covenant  with  God,  as  David  was ; the 
promises  of  God’s  covenant  are  not  “ yea  and  nay,”  various  and  uncertain^ 
but  they  are  “ yea  and  Amen,”  2 Cor.  1 : 20,  sure  to  be  fulfilled.  Hence 
the  stability  of  God’s  covenant  is  compared  to  the  firmness  and  unmoveable- 
ness  of  the  mighty  mountains ; nay,  “ mountains  may  depart,  and  the  hills 
be  removed  by  a miracle,”  but  “ my  kindness  shall  not  depart  from  thee, 
neither  shall  the  covenant  of  my  peace  be  removed,  saith  the  Lord,  that 
hath  mercy  on  thee,”  Isa  54  : 10.  Sooner  shall  the  rocks  be  removed,  the 
fire  cease  to  burn,  the  sun  be  turned  into  darkness,  and  the  very  heavens  be 
confounded  with  the  earth,  than  the  promise  of  God  shall  fail.  “ The  tes- 
timony of  the  Lord  is  sure,”  saith  David,  Psal.  19  : 7.  Christ  made  it,  and 
wrote  it  with  his  own  blood ; to  this  very  end  was  Christ  appointed,  and  it 
hath  been  all  his  work  to  insure  heaven  to  his  saints.  Some  question 
whether  it  be  in  God’s  present  power  to  blot  a name  out  of  the  book  of  life. 
We  say,  No  : his  deed  was  at  first  free,  but  now  it  is  necessary,  not  abso- 
lutely, but  ex  hypothesi;  upon  supposition  of  his  eternal  covenant.  Hence 
it  is  that  the  apostle  says,  “ if  we  confess  our  sins,  he  is  faithful  and  just  to 
forgive  us  our  sins,”  1 John  1:9.  It  is  justice  with  God  to  pardon  the 
elect’s  sins  as  the  case  now  stands  : indeed  mercy  was  all  that  saved  us  pri- 
marily, but  now  truth  saves  us,  and  stands  engaged  with  mercy,  for  our 
heaven ; and  therefore  David  prays,  “ send  forth  mercy  and  truth,  and  save 


120 


LOOKING  UNTO  JESUS. 


[BOOK  III. 


me,”  Psal.  57  : 3.  We  find  it  often  in  the  Psalms,  as  a prayer  of  David, 
“ Deliver  me  in  thy  righteousness,”  and  “Judge  me  according  to  thy 
righteousness,”  and  “ Quicken  me  in  thy  righteousness,”  and  “ In  thy 
faithfulness  answer  me,”  and,  “ In  thy  righteousness,”  Psalm  31 : 1,  and 
35:24,  and  119:40,  and  143:1.  Now,  if  it  had  not  been  for  the  cov- 
enant of  grace,  surely  David  durst  not  have  said  such  a word.  The 
covenant  is  sure  in  every  respect,  “ I will  make  an  everlasting  covenant 
with  you,  (saith  God)  even  the  sure  mercies  of  David,”  Isa.  55  : 3. 

6.  Whether  is  Christ  more  clearly  manifested  in  this  breaking  forth  of 
the  covenant  than  in  any  of  the  former  ? The  affirmative  will  appear  in 
that  we  find  in  this  manifestation  these  particulars, — 

1.  That  he  was  God  and  man  in  one  person;  David’s  son,  and  yet 
David’s  Lord,  “ The  Lord  said  unto  my  Lord,  Sit  thou  on  my  right  hand, 
until  I make  thine  enemies  thy  footstool,”  Psal.  110  : 1. 

2.  That  he  suffered  for  us;  and  in  his  sufferings  how  many  particulars 
are  discovered?  As,  First,  His  cry,  “My  God,  my  God,  why  hast  thou 
forsaken  me?”  Psal.  22  :1.  Secondly,  The  Jews’  taunts,  “He  trusted  in 
the  Lord,  that  he  would  deliver  him ; let  him  deliver  him  if  he  delight  in 
him,”  Matth.  27:43.  Thirdly,  The  very  manner  of  his  death,  “They 
pierced  my  hands  and  my  feet,  I may  tell  all  my  bones,  they  look  and 
stare  upon  me  : they  part  my  garments  among  them,  and  cast  lots  upon  my 
vesture,”  Psal.  22  : 17,  18. 

3.  That  he  rose  again  for  us ; “Thou  wilt  not  leave  my  soul  in  hell, 
neither  wilt  thou  suffer  thine  holy  One  to  see  corruption,”  Psal.  16  : 10. 

4.  That  he  ascended  up  into  heaven  ; “ Thou  hast  ascended  on  high,  thou 
hast  led  captivity  captive,  thou  hast  received  gifts  for  men,”  Psal.  68:18; 
Eph.  4:8;  Acts  2 : 31. 

5.  That  he  must  be  king  over  us,  both  to  rule  and  govern  his  elect,  and 
to  bridle  and  subdue  his  enemies : “I  have  set  my  King  upon  my  holy  hill 
of  Zion  : I will  declare  the  decree,  the  Lord  hath  said  unto  me,  Thou  art 
my  Son,  this  day  have  I begotten  thee,”  Psal.  2 : 6,  7 ; Acts  13  : 33.  “ The 
Lord  said  unto  my  Lord,  Sit  thou  on  my  right  hand,  until  I make  thine 
enemies  thy  footstool.  The  Lord  shall  send  forth  the  rod  of  thy  strength 
out  of  Zion.  Rule  thou  in  the  midst  of  thine  enemies,”  Psal.  110:  1,  2. 

6.  That  he  must  be  a priest,  as  well  as  a king;  and  a sacrifice,  as  well 
as  a priest;  “The  Lord  hath  sworn,  and  will  not  repent,  Thou  art  a priest 
for  ever  after  the  order  of  Melchizedek,”  Psal.  110:4.  “Thou  lovest 
righteousness,  and  hatest  wickedness,  therefore  God,  thy  God  hath  anointed 
thee  with  the  oil  of  gladness  above  thy  fellows,”  Heb.  1:6;  Psal  45  : 7 ; 
i . e.,  above  all  Christians,  who  are  thy  fellows,  consorts,  and  partners  in  the 
anointing;  “ Sacrifice  and  burnt-offering  thou  wouldst  not  have,  but  mine 
ear  hast  thou  bored;  burnt-offering  and  sin-offering  hast  thou  not  required. 
Then,  said  I,  Lo,  I come  : in  the  volume  of  the  book  it  is  written  of  me, 
that  I should  do  thy  will,  O God,”  Psalm  40:6,  7;  Heb.  10:5,  6,  7. 
Mine  ears  hast  thou  bored,  or  digged  open ; the  Septuayint , to  make  the 
sense  plainer,  say,  “But  a body  hast  thou  fitted  to  me,  or  prepared  for 
me,”  meaning  that  bis  body  was  ordained  and  fitted  to  be  a sacrifice  for  the 
sins  of  the  world,  when  other  legal  sacrifices  were  refused  as  unprofitable. 
O see  how  clearly  Christ  is  revealed  in  this  expressure  of  the  covenant ! it 
was  never  thus  before. 

And  thus  far  of  the  covenant  of  promise,  as  it  was  manifested  from  David 
till  the  captivity. 


CHAP.  I.] 


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121 


Sect.  VI. — Of  the  Covenant  of  Promise , as  manifested  to  Israel  about  the 
time  of  the  Captivity. 

The  great  breaking  forth  of  this  gracious  covenant  was  to  Israel  about 
the  time  of  their  captivity.  By  reason  of  that  captivity  of  Babylon,  Israel 
was  almost  clean  destroyed ; and  therefore  then  it  was  high  time  that  the 
Lord  should  appear  like  the  sun  after  a stormy  rain,  and  give  them  some 
clearer  light  of  Christ,  and  of  this  covenant  of  grace,  than  ever  yet.  He 
doth  so,  and  it  appears  especially  in  these  words,  “ Behold  the  days  come, 
saith  the  Lord,  that  I will  make  a new  covenant  with  the  house  of  Israel, 
and  with  the  house  of  Judah;  not  according  to  the  covenant  which  I made 
with  their  fathers  in  the  day  that  I took  them  by  the  hand  to  bring  them 
out  of  the  land  of  Egypt,  (which  my  covenant  they  brake,  although  I was 
an  husband  unto  them,  saith  the  Lord,)  but  this  shall  be  the  covenant  that 
I will  make  with  the  house  of  Israel;  after  those  days,  saith  the  Lord,  I 
will  put  my  law  in  their  inward  parts,  and  write  it  in  their  hearts,  and  I 
will  be  their  God,  and  they  shall  be  my  people.  And  they  shall  teach  no 
more  every  man  his  neighbor,  and  every  man  his  brother,  saying,  Know 
the  Lord ; for  they  shall  all  know  me,  from  the  least  of  them  unto  the 
greatest  of  them,  saith  the  Lord,  for  I will  forgive  their  iniquity,  and  will 
remember  their  sin  no  more,”  Jer.  31 : 31,  32,  33,  34.  In  this  expression 
of  the  covenant  we  shall  examine  these  particulars  : — • 

1.  Why  it  is  called  a new  covenant. 

2.  Wherein  the  expressure  of  this  covenant  doth  excel  the  former,  which 
God  made  with  their  fathers. 

3.  How  doth  God  put  the  law  into  our  inward  parts  ? 

4.  What  is  it  to  have  the  law  written  in  our  hearts  ? 

5.  How  are  we  taught  of  God,  so  as  not  to  need  any  other  kind  of  teach- 
ing comparatively  ? 

6.  What  is  the  universality  of  this  knowledge  in,  u That  all  shall  know 
me,  saith  the  Lord  ?” 

7.  How  is  God  said  to  forgive  iniquity,  and  never  more  to  remember  sin  ? 

1.  Why  is  it  called  new  covenant?  I answer,  It  is  called  new,  either  in 

respect  of  the  late  and  new  blessings  which  God  vouchsafed  Israel  in  bring- 
ing back  their  captivity  with  joy,  and  planting  them  in  their  own  land  again; 
or  it  is  called  new  with  respect  of  the  excellency  of  this  covenant : thus  the 
Hebrews  were  wont  to  call  any  thing  excellent,  new,  “ 0 sing  unto  the  Lord 
a new  song,”  Psal.  96:1.  that  is,  an  excellent  song;  or  it  is  called  new,  in 
contradistinction  to  the  covenant  of  promise  before  Christ  came;  in  this 
latter  sense  the  very  same  words  here  are  repeated  in  the  epistle  to  the  He- 
brews, “ Behold  the  days  come,  saith  the  Lord,  when  I will  make  a new 
covenant  with  the  house  of  Israel,  and  the  house  of  Judah.  In  that  he  saith, 

A new  covenant,  he  hath  made  the  first  old;  now  that  which  decayeth,  and 
waxeth  old,  is  ready  to  vanish  away,”  Heb.  8 : 8.  13.  The  new  covenant  is 
usually  understood  in  the  latter  sense ; it  is  new  because  diverse  from  that 
which  God  made  with  their  fathers  before  Christ;  it  hath  a new  worship, 
new  adoration,  a new  form  of  the  church,  new  witnesses,  new  tables,  new 
sacraments  and  ordinances;  and  these  never  to  be  abrogated  or  disannul- 
led, never  to  wax  old,  as  the  apostle  speaks;  yet  in  respect  to  those  new 
blessings  which  God  bestowed  upon  Israel  immediately  after  the  captivity, 
this  very  manifestation  may  be  called  new,  and  in  reference  to  this,  “ Behold 
the  days  come,  saith  the  Lord,  that  they  shall  no  more  say,  The  Lord  liveth 
which  brought  up  the  children  of  Israel  out  of  the  land  of  Egypt,  but  the 
Lord  liveth  which  brought  up,  and  which  led  the  seed  of  the  house  of  Israel 


122  LOOKING  UNTO  JESUS.  [BOOK  III. 

out  of  the  north  country,  and  from  alLcountries  whither  I had  driven  them, 
and  they  shall  dwell  in  their  own  land,”  Jer.  23  : 7,8. 

2.  Wherein  doth  the  expressure  of  this  covenant  excel  the  former,  which 
God  made  with  their  fathers?  I answer, — 

1 It  excels  in  the  very  tenor,  or  outward  administration  of  the  covenant : 
for  this  covenant,  after  it  once  began,  continued  without  interruption  until 
Christ,  whereas  the  former  was  broken,  or  did  expire.  Hence  God  calls  it 
“ a new  covenent, — not  according  to  the  covenant  which  I made  with  their 
fathers  in  the  day  that  I took  them  by  the  hand,  to  bring  them  out  of  the 
land  of  Egypt,  which  my  covenant  they  brake,  although  I was  an  husband 
unto  them,  saith  the  Lord.”  In  this  respect  it  might  be  called  new,  or  at 
least  it  may  be  called  an  incliodtion  of  the  new,  because  it  continued  till 
Christ,  which  no  other  expressure  of  the  covenant  did  before,  and  so  it  ex- 
celled all  the  former. 

2.  It  excels  in  the  spiritual  benefits  and  graces  of  the  Spirit.  We  find  that 
under  this  covenant  they  were  more  plentifully  bestowed  upon  the  church  than 
formerly ; mark  the  promises,  “ I will  set  mine  eyes  upon  them  for  good, 
and  I will  bring  them  again  to  this  land,  and  I will  build  them  and  not  pull 
them  down,  and  I will  plant  them  and  not  pluck  them  up  ; and  I will  give 
them  an  heart  to  know  me,  that  I am  the  Lord,  and  they  shall  be  my 
people  and  I will  be  their  God,  for  they  shall  return  unto  me  with  their  whole 
heart. — Again,  I will  shake  all  nations,  and  the  desire  of  all  nations  shall 
come,  and  I will  fill  this  house  with  glory,  saith  the  Lord  of  hosts.  The 
• silver  is  mine,  and  the  gold  is  mine,  saith  the  Lord  of  hosts : the  glory  of 
this  latter  house  shall  be  greater  than  the  former,  saith  the  Lord  of  hosts, 
Ha".  2 : 7,  8,  9.  And  I will  put  my  law  in  their  inward  parts,  and  write  in 
their  hearts  ; and  I will  be  their  God,  and  they  shall  be  my  people,  and  they 
shall  teach  no  more  every  man  his  neighbor  and  every  man  his  brother, 
saying,  Know  the  Lord ; for  they  shall  all  know  me,  from  the  least  of  them 
unto  the  greatest  of  them,  saith  the  Lord;  for  I will  forgive  their  iniqui- 
ties, and  I will  remember  their  sins  no  more,”  Jer.  31 : 33,  34. 

3.  It  excels  in  the  discovery  and  revelation  of  the  Mediator,  in  and 
through  whom  the  covenant  was  made.  In  the  former  expressions  we  dis- 
covered much ; yet  in  none  of  them  was  so  plainly  revealed  the  time  of  his 
coming,  the  place  of  his  birth,  the  passage  of  his  nativity,  his  humiliation 
and  kingdom,  as  we  find  them  in  this. 

1.  Concerning  the  time  of  his  coming,  “ Seventy  weeks  are  determined 
upon  thy  people,  and  upon  thy  holy  city,  to  finish  the  transgression,  and  to 
make  an  end  of  sins,  and  to  make  reconciliation  for  iniquity,  and  to  bring  in 
everlasting  righteousness,  and  to  seal  up  the  vision  and  prophecy,  and  to 
anoint  the  Most  Holy,”  Dan.  9 : 24. 

2.  Concerning  the  place  of  his  birth  ; “ But  thou  Bethlehem  Ephratah, 
though  thou  be  little  among  the  thousands  of  Judah,  yet  out  of  thee  shall 
he  come  forth  unto  me,  that  is  to  be  ruler  in  Israel,  whose  goings  forth 
have  been  from  of  old,  from  everlasting,”  Micah  5 : 2. 

3.  Concerning  his  name ; “ Unto  us  a child  is  born,  unto  us  a son  is  given, 
and  the  government  shall  be  upon  his  shoulders;  and  his  name  shall  be 
called  Wonderful,  Counsellor,  the  Mighty  God,  the  Everlasting  Father,  the 
Prince  of  Peace,  Isa.  9:6.  In  his  days  Judah  shall  be  saved,  and  Israel 
shall  dwell  safely  : and  this  is  his  name  whereby  he  shall  be  called,  The 
Lord  our  Bighteousness,  Jer.  23  : 6.  Behold  a virgin  shall  conceive,  and 
bear  a Son,  and  thou,  0 virgin,  shalt  call  his  name  Emmanuel,  ” Isa.  7 : 14. 

4.  Concerning  the  passages  of  his  nativity,  that  he  should  be  born  of 
a virgin,  Isa.  7 : 14.  That  at  his  birth  all  the  infants  round  about  Bethle- 
hem should  be  slain,  Jer.  31  : 15.  That  John  the  Baptist  should  be  his 
prodromus,  or  forerunner,  to  prepare  his  way,  Mai.  3:1.  That  he  should 


CHAP.  I.] 


LOOKING  UNTO  JESUS. 


123 


flee  into  Egypt,  and  be  recalled  thence  again,  Hosea  11  : 1.  I might  add 
many  particulars  of  this  kind. 

5.  Concerning  his  humiliation,  11  Surely  he  hath  borne  our  griefs,  and 
carried  our  sorrows : yet  we  did  esteem  him  stricken,  smitten  of  God,  and 
afflicted.  But  he  was  wounded  for  our  transgressions,  he  was  bruised  for 
our  iniquities  : the  chastisement  of  our  peace  was  upon  him,  and  with  his 
stripes  were  we  healed. — He  was  oppressed,  and  he  was  afflicted  : yet  he 
opened  not  his  mouth. — He  was  taken  from  prison,  and  from  judgment, 
and  who  shall  declare  his  generation  ? He  was  cut  off  out  of  the  land  of  the 
living  : for  the  transgression  of  my  people  was  he  stricken. — It  pleased  the 
Lord  to  bruise  him ; he  hath  put  him  to  grief. — Therefore  I will  divide 
him  a portion  with  the  great,  and  he  shall  divide  the  spoil  with  the  strong, 
because  he  hath  poured  out  his  soul  unto  death,  and  he  was  numbered  with 
the  transgressors,  and  he  bare  the  sins  of  many,  and  made  intercession 
for  the  transgressors,”  Isa.  53  : 4,  5.  7,  8.  One  would  think  this  were 
rather  an  history  than  a prophecy  of  Christ's  suffering ; you  may,  if  you  will 
take  the  pains,  see  the  circumstances  of  his  sufferings;  as  that  he  was  sold 
for  thirty  pieces  of  silver,  Zech.  11  : 12.  And  that  with  those  thirty  pieces 
of  silver  there  was  bought  afterwards  a potter's  field,  Zech.  11 : 13.  That 
he  must  ride  into  Jerusalem  before  his  passion  on  an  ass,  Zech.  9:9.  I 
might  seem  tedious  if  I should  proceed. 

6.  Concerning  his  kingdom,  “ Rejoice  greatly,  0 daughter  of  Zion,  shout, 
0 daughter  of  Jerusalem,  behold  thy  king  cometh  unto  thee;  he  is  just, 
and  having  salvation,  lowly,  and  riding  on  an  ass,  and  upon  a colt  the  foal 
of  an  ass,”  Zech.  9 : 9.  Isa.  62  : 11.  Matth.  21 : 5.  Behold  a King,  be- 
hold thy  King,  behold  thy  king  cometh,  and  he  comes  unto  thee.  1.  He 
is  a King,  and  therefore  able.  2.  He  is  thy  King,  and  therefore  willing. 
Wonderful  love,  that  he  would  come  ; but  more  wonderful  was  the  manner 
of  his  coming;  he  that  before  made  man  a soul  after  the  image  of  God, 
then  made  himself  a body  after  the  image  of  man.  And  thus  we  see  how 
this  covenant  excels  the  former  in  every  of  these  respects. 

3.  How  doth  God  put  the  law  into  our  inward  parts?  I answer,  God 
puts  the  law  into  our  inward  parts,  by  enlivening,  or  qualifying  of  a man 
with  the  graces  of  God's  Spirit  suitable  to  his  commandment.  First, 
There  is  a law  of  God  without  us,  as  we  see  it,  or  read  it  in  the  scripture, 
but  when  it  is  put  within  us,  then  God  hath  wrought  an  inward  disposition 
in  our  minds,  that  answers  to  the  law  without  us.  For  example,  this  is 
the  law  without,  u Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart, 
and  with  all  thy  soul,  and  with  all  thy  strength,''  Heut.  6 : 5.  To  answer 
which  there  is  a promise,  “I  will  circumcise  thy  heart,  and  the  heart  of 
thy  seed,  to  love  the  Lord  thy  God,  with  all  thy  heart,  and  with  all  thy 
soul,”  Deut.  30  : 6.  Now  when  this  promise  is  fulfilled  : when  God  hath 
put  the  affections  and  grace  of  love  within  our  hearts,  when  the  habit  of 
love  is  within,  answerable  in  all  things  to  the  command  without,  then  is 
the  law  put  in  our  inward  parts.  Again,  this  is  the  law  without,  “ Thou 
shalt  fear  the  Lord,  and  keep  his  ordinances,  and  his  statutes,  and  his  com- 
mandments, to  do  them,”  Leut.  13  : 4.  To  answer  which  there  is  a prom- 
ise, “I  will  make  a covenant  with  you,  and  I will  not  turn  away  from  you 
to  do  you  good,  but  I will  put  my  fear  in  your  hearts  that  you  shall  not 
depart  from  me,”  Jer.  32  : 40.  Now  when  this  promise  is  accomplished, 
when  God  hath  put  the  affection  and  grace  of  fear  within  our  hearts,  when 
the  habit  of  fear  is  within,  answerable  to  that  command  without,  then  is 
the  law  put  into  our  hearts.  Surely  this  is  mercy  that  God  saith  in  his 
covenant,  “ I will  put  my  law  in  their  inward  parts;”  many  a time  a poor 
bouI  cries  out,  it  is  troubled  with  such  a lust,  and  he  cannot  keep  this  and 
that  commandment,  he  cannot  out-wrestle  such  and  such  strong  inclinations 


124 


LOOKING  UNTO  JESUS. 


[BOOK  III. 


to  evil,  0 but  then  go  to  God,  and  press  him  with  this,  “ Lord,  it  is  a part 
of  thy  covenant,  thou  hast  said  thou  wilt  circumcise  my  heart : thou  hast 
said  thou  wilt  put  thy  law  into  my  inward  parts  : thou  hast  said  thou  wilt 
dissolve  these  lusts,  Lord,  I beseech  thee  do  it  for  thy  covenant’s  sake.” — 
But  here  is  another  question. 

How  may  we  know  this  inward  work  of  grace,  this  law  in  our  inward 
parts  ? The  best  way  to  satisfy  our  doubts  in  this,  is  to  look  within  : open 
we  the  door,  and  the  closet  of  our  hearts,  and  see  what  lies  nearest  and 
closest  there : that  we  say  is  intimate,  and  within  a man,  which  lies  next 
to  his  heart : “ He  that  loveth  father  or  mother  more  than  me,  (saith  Christ,) 
is  not  worthy  of  me,”  Matth.  10  : 37.  We  know  the  love  of  father  and 
mother  is  a most  natural  thing  : it  comes  not  by  teaching,  but  it  is  inbred 
in  us  as  soon  us  we  are  born,  and  yet  if  we  love  not  Christ  more  than 
these,  if  Christ  lie  not  closer  to  our  hearts  than  father  or  mother,  we  are 
not  worthy  of  Christ.  Our  natural  life  is  a most  inward  and  deep  thing 
in  a man,  it  lies  very  near  the  heart,  “Skin  for  skin,  (said  the  devil  once 
truly,)  and  all  that  a man  hath  will  he  give  for  his  life,”  Job  2:4.  “But 
he  that  hates  not  father  and  mother, — yea,  and  his  own  life  also,  (said 
Christ,)  he  cannot  be  my  disciple,”  Luke  14  : 26.  Hence  the  apostle,  to 
express  this  intimate,  inward  life  of  grace,  he  saith,  “ I live,  yet  not  I,  but 
Christ  liveth  in  me  : and  the  life  which  I now  live  in  the  flesh,  I live  by  the 
faith  of  the  Son  of  God,  who  loved  me  and  gave  himself  for  me,”  Gal.  2. 
20  What  an  emphatical  strong  expression  is  this,  I live,  yet  not  I,  but 
Christ  liveth  in  me  ? q.  <1.  I live  not  in  the  life  of  sense,  I breathe  not  bodily 
breath,  that  is,  comparatively,  to  the  life  of  faith  : his  very  natural  life, 
though  inward,  is  said  not  to  be  lived  in  respect  of  this  life  of  grace,  which 
is  more  inward.  And  let  this  serve  for  resolution  to  that  question. 

4.  What  is  it  to  have  the  law  written  in  our  hearts  ? This  writing  con- 
tains the  former,  and  is  something  more,  the  metaphor  is  expressed  in  these 
particulars : 

1.  It  is  said  to  be  written,  that  there  might  be  something  within  answer- 

able  to  the  law  without;  it  was  written  without,  and  so  is  written  within. 
This  writing  is  the  very  same  with  copying,  or  transcribing.  The  writing 
within  is  every  way  auswerable  to  the  writing  without : Oh  ! what  a mer- 

cy is  this,  that  the  same  God  who  wrote  the  law  with  his  own  finger  in 
tables  of  stone,  should  also  write  the  same  law  with  the  finger  of  his  Spirit 
in  the  tables  of  our  hearts  ? As  you  see  in  a seal,  when  you  put  the  seal 
on  the  wax,  and  you  take  it  off  again,  you  find  in  the  wax  the  same  im- 
pression that  was  on  the  seal;  so  it  is  in  the  hearts  of  the  faithful,  when 
the  Spirit  hath  once  softened  them,  then  he  writes  the  law,  i.  e.  he  stamps 
an  inward  aptness,  an  inward  disposition  on  the  heart  answering  to  every 
particular  of  the  law ; this  is  that  which  the  apostle  calls  the  law  of  the 
mind,  “I  see  another  law  in  my  members  warring  against  the  law  of  my 
mind,”  Bom.  7 : 23.  Now,  what  is  this  law  in  the  mind,  but  a disposition 
within,  to  keep  in  some  measure  every  commandmeut  of  the  law  without? 
And  this  is  the  writing  of  the  law,  (or  if  you  will),  the  copying  or  tran- 
scribing of  the  law  within  us. 

2.  it  is  said  to  be  written,  that  it  might  be  rooted  and  riveted  in  the 
heart,  as,  when  letters  are  engraved  in  marble,  so  is  the  manner  of  God’s 
writing  ; if  God  write,,  it  can  never  be  obliterated  or  blotted  out ; letters  in 
marble  are  not  easily  worn  out  again,  no  more  are  the  writings  of  God’s 
Spirit ; some  indeed  would  have  them  as  writings  in  dust : but  if  Pilate 
could  say,  “ What  I have  written,  I have  written,”  how  much  more  may 
God  ? Hence  are  all  those  promises  of  performance  : “ My  covenant  shall 
staud  fast  with  him,”  Psal.  89  : 28.  and  “ the  root  of  the  righteous  shall 
not  be  moved,”  Prov.  12  : 3.  And  “ even  to  your  old  age  I am  he ; and 


LOOKING  UNTO  JESUS. 


125. 


CHAP.  I.] 


even  to  hoary  hair  will  I carry  you,”  Tsa.  46:4.  I deny  not  hut  men  of 
glorious  gifts  may  fall  away,  but  surely  the  poorest  Christian  that  hath  but 
the  smallest  measure  of  grace,  he  shall  never  fall  away  ; if  the  law  be 
written  in  our  hearts,  it  still  remains  there;  grace  habitual  is  not  remove- 
able ; sooner  will  the  sun  discard  its  own  beams,  than  Christ  will  desert  or 
destroy  the  least  measure  of  true  grace,  which  is  a beam  from  the  Sun  of 
Righteousness. 

3.  It  is  said  to  be  written,  that  it  might  be  as  a thing  legible  to  God,  to 
others  and  to  ourselves.  1.  To  God ; he  writes  it  that  he  may  read  it,  and 
take  notice  of  it,  he  exceedingly  delights  himself  in  the  graces  of  his  own 
Spirit : and  therefore  the  spouse  after  this  writing,  after  the  planting  of 
his  graces  in  her,  she  desires  him  to  acome  into  his  garden,  and  eat  his 
pleasant  fruits,”  Cant.  4 : 16.  g.  d.  Come,  read  what  thou  hast  written; 
come,  and  delight  thyself  in  the  graces  of  thy  own  Spirit.  The  only  de- 
light that  God  has  in  the  world  is  in  his  garden,  a gracious  soul : and  that 
he  might  more  delight  in  it,  he  makes  it  fruitful,  (and  those  fruits  are 
precious  fruits)  as  growing  from  plants  set  by  his  own  hand,  relishing  of 
his  own  Spirit,  and  so  fitted  for  his  own  taste.  2.  The  law  is  written  that 
it  might  be  legible  to  others.  So  Paul  tells  the  Corinthians,  “You  are 
manifestly  declared  to  be  the  epistle  of  Christ,”  2 Cor.  3:2,  3.  How 
manifestly  declared  ? Why,  known  and  read  of  all  men.  As  we  are  able 
to  read  letters  graven  on  stone : so  may  others  read  and  see  the  fruits  and 
effects  of  the  law  written  in  our  hearts.  And  good  reason,  for  wheresoever 
God  works  the  principles  of  grace  within,  it  cannot  but  show  itself  in  the 
outward  life  and  conversation.  It  is  God’s  promise,  First,  “I  will  put  my 
Spirit  within  them,”  Ezek.  36  : 27.  And  then,  I will  cause  them  to  walk 
in  my  statutes,  and  it  is  God’s  truth,  “ Out  of  the  abundance  of  the  heart 
the  mouth  speaketh,”  Matt.  12  : 34.  What  the  mind  thinketh  the  hand 
worketh.  3.  The  law  is  written,  that  it  may  be  legible  to  ourselves  : a 
gracious  party  is  privy  to  its  own  grace  and  sincerity,  when  it  is  in  a right 
temper : If  others  may  read  it  by  its  fruits,  how  much  more  we  ourselves, 
who  both  see  the  fruits,  and  feel  that  habitual  disposition  infused  into  us  ? 
Nor  is  this  without  its  blessed  use,  for  by  this  means  we  come  to  have  a 
comfortable  evidence  both  of  God’s  love  to  us,  and  of  our  love  to  God.  You 
see  now  what  we  mean,  by  this  writing  of  the  law  within  us. 

5.  How  are  we  taught  of  God,  so  as  not  to  need  any  other  kind  of  teach- 
ing comparatively  ? I answer, — 

1.  God  teacheth  inwardly,  “In  the  hidden  part  thou  hast  made  me  know 
wisdom,”  saith  David.  And  again,  “I  thank  the  Lord  that  gave  me 
counsel,  my  reins  also  instruct  me  in  the  night  season,”  Ps.  51 : 6 and  16,7. 
The  reins  are  the  most  inward  parts  of  the  body,  and  the  night  season  the 
most  retired,  and  private  time  : both  express  the  intimacy  of  divine  teach- 
ings. Man  may  teach  the  brains,  but  God  only  teacheth  the  reins;  the 
knowledge  which  man  teacheth  is  swimming  knowledge;  but  the  know- 
ledge which  God  teacheth  is  a soaking  knowledge.  “ God  who  commanded 
light  to  shine  out  of  darkness,  hath  shined  into  our  hearts :”  Man’s  light 
may  shine  iuto  the  head;  but  God’s  light  doth  shine  into  the  heart:  6ya- 
thedram  hahet  in  cedis  qui  corda  docet ; his  chair  is  in  heaven  that  teacheth 
hearts,  saith  Austin. 

2.  God  teacheth  clearly  ; Elihu  offering  himself  instead  of  God  to  reason 
with  Job,  he  tells  him,  “ My  words  shall  be  of  the  uprightness  of  my  heart, 
and  my  lips  shall  utter  knowledge  clearly,”  Job.  33  :3.  If  ever  the  word 
come  home  to  an  heart,  it  comes  with  a convincing  clearness;  so  the  apostle, 
“ Our  gospel  came  unto  you,  not  in  word  only,  but  in  power,  and  in  the 
Holy  Ghost,  and  in  much  full  assurance,”  1 Thess.  1 :5.  The  word  hath 


126  LOOKING  UNTO  JESUS.  [BOOK  III. 

a triple  emphasis  ; assurance,  full  assurance  ; and  much  full  assurance,  here 
is  clear  work. 

8.  God  teacheth  experimentally;  the  soul  that  is  taught  of  God  can 
speak  experimentally  of  the  truths  it  knows:  I know  whom  I have  be- 
lieved,’’  saith  Paul,  2 Tim.  1:12.  I have  experienced  his  faithfulness  and 
all-sufficiency,  I dare  trust  my  all  with  him,  I am  sure  he  will  keep  it  safe 
to  that  day.  Common  knowledge  rests  in  generals ; hut  they  that  are 
taught  of  God  can  say,  “As  we  have  heard,  so  have  we  seen  ; they  can  go 
along  with  every  truth,  and  say  it  is  so,  indeed  ; I have  experienced  this  and 
that  word  upon  my  own  heart.  In  this  case  the  scripture  is  the  original, 
and  their  heart  is  the  copy  of  it,  as  you  have  heard;  they  can  read  over  the 
promises  and  threatenings,  and  say,  Probatum  est.  David  in  his  psalms,  and 
Paul  in  his  epistles,  speak  their  very  hearts,  and  feel  their  very  temptations, 
and  make  their  very  objections ; they  can  set  to  their  seal  that  God  is  true, 
John  3 : 83.  They  can  solemnly  declare  by  their  lives  and  conversations, 
that  God  is  true  and  faithful  in  his  word  and  promises. 

4.  God  teacheth  sweetly  and  comfortably : “ thou  hast  taught  me,”  saith 

David,  and  then  it  follows,  “ How  sweet  are  thy  words  unto  my  taste  ! yea, 
sweeter  than  honey  to  my  mouth,”  Psal.  119  : 102,  103.  He  rolled  the 
word  and  promises  as  sugar  under  his  tongue,  and  sucked  from  thence  more 
sweetness  than  Samson  did  from  his  honey-comb  : Luther  said,  “ He  would 
not  live  in  paradise,  if  he  must  live  without  the  word.  Cam  verbo  in 
inferno , facile  est  vivere , Tom.  4,  oper.  lat.  “ But  with  the  word  (said 
he)  I could  live  in  hell.”  When  Christ  puts  his  hand  by  the  hole  of  the 
door  to  teach  the  heart,  her  bowels  were  moved,  and  then  her  fingers  dropt 
upon  the  handles  of  the  lock,  sweet  smelling  myrrh,”  Cant.  5:5.  The 
teachings  of  Christ  left  such  blessings  upon  the  first  motions  of  the  spouse’s 
heart,  that  with  the  very  touch  of  them  she  is  refreshed ; her  fingers  dropt 
myrrh,  and  her  bowels  are  moved  at  the  very  movements  of  his  gracious 
teachings  : so  in  Cant.  1:3.  “ Because  of  the  savor  of  thy  ointments,  thy 

name  is  as  an  ointment  poured  forth,  therefore  do  the  virgins  love  thee.” 
Christ  in  ordinances  doth  as  Mary,  open  a box  of  ointments,  which  diffuseth 
a spiritual  savor  in  church  assemblies,  and  this  only  the  spiritual  Christian 
feels.  Hence  the  church  is  compared  to  “ a garden  shut  up,  a fountain 
sealed,”  Cant.  4:12.  Wicked  men  are  not  able  to  drink  of  her  delicacies, 
or  smell  of  her  sweetness ; a spiritual  sermon  is  a fountain  sealed  up,  the 
spiritual  administration  of  a sacrament  is  a garden  enclosed  : “ Sometimes, 
O Lord,  thou  givcst  me  a strange  motion,  or  affection  (said  Aug.  lib.  16, 
Confess,  c.  40,)  which,  if  it  were  but  perfected  in  me,  I could  not  imagine 
what  it  should  be  but  eternal  life.”  Christians  ! these  are  the  teachings  of 
God,  and  in  reference  to  this,  “We  shall  no  more  teach  every  man  his 
neighbor,  and  every  man  his  brother,  saying,  Know  the  Lord.”  God’s 
teaching  is  another  kind  of  teaching  than  we  can  have  from  the  hands  of 
men  ; there  is  no  man  in  the  world  can  teach  thus ; and  therefore  they 
whom  God  teacheth,  need  not  any  other  kind  of  teaching  respectively  or 
comparatively. 

5.  What  is  the  universality  of  this  knowledge,  “ They  shall  all  know  me 
from  the  least  of  them,  to  the  greatest  of  them,  saith  the  Lord  ?”  The 
meaning  is,  that  all  that  are  in  the  covenant  of  grace,  shall  be  so  taught  of 
God,  as  that  in  some  measure  or  other  they  shall  every  one  know  God  in- 
wardly, clearly,  experimentally,  sweetly  and  savingly.  I know  there  are 
several  degrees  of  this  knowledge ; God  hath  several  forms  in  his  school ; 
there  are  fathers  for  experience,  young  men  for  strength,  and  babes  for  the 
truth  and  being  of  grace  : as  one  star  differeth  from  another  in  glory,  so 
also  is  the  school  of  Christ : but  here  I am  beset  on  both  sides,  1.  Many  are 


. //m  w/yi/hwyf////Ky//i>('  {//////  X 


///.\ ■////// Y//////WS  A'///  (>//// ’/s/;\y//  ‘,\ 


'/'///  A///Z//X  /////  /sy;/  ; /«///, 


CHAP.  I.] 


LOOKING  UNTO  JESUS. 


127 


apt  to  complain,  Alas  ! they  know  little  of  God  : sweet  babes,  consider, 
1.  It  is  free  grace,  you  are  stars,  though  you  are  not  stars  of  the  first  or 
secoud  magnitude ; it  is  of  the  covenant  of  grace,  that  God  hath  let  into 
your  souls  a little  glimmering,  though  not  so  much  light  as  others  possibly 
may  have  in  point  of  holy  emulation  (as  one  notes  well,, Case  correct  in- 
struct.} we  should  look  at  degrees  of  grace,  but  in  point  of  thankfulness  and 
comfort  we  should  look  at  the  truth  and  being  of  grace.  2.  If  you  know 
but  a little,  you  may  in  time  know  more  ; God  doth  not  teach  all  bis  lessons 
at  first  entrance;  it  is  true,  “ The  entrance  of  thy  word  giveth  light,”  Psal. 
119  : 130.  But  this  is  as  true,  that- God  lets  in  his  light  by  degrees;  it  is 
not  to  be  despised  if  God  do  but  engage  the  heart  in  holy  desires  and  long- 
ings after  knowledge,  so  that  it  can  say  in  sincerity,  “My  soul  breaketh  for 
the  longing  that  it  hath  unto  thy  judgments  at  all  times,”  Psal.  119  : 20. 

2.  Others  on  the  contrary,  ground  themselves  so  learned  from  this  very 
promise,  that  they  exclude  all  teachings  of  men.  “ The  anointing,  (say 
they)  teacheth  us  all  things,  and  we  need  not  that  any  man  teach  us,” 
1 John  2 : 27.  “And  they  shall  teach  no  more  every  man  his  neighbor, 
and  every  man  his  brother,  saying,  Know  the  Lord,  for  they  shall  all,  &c. 
Jer.  31  : 34.  I answer,  the  words  either  relate  to  the  grounds  of  religion, 
and  so  in  gospel  times  Christians  need  not  to  be  taught  in  these  fundamen- 
tal points,  for  now  all  know  the  Lord  from  the  least  to  the  greatest ; or  else 
these  words  are  an  Hebraism,  which  deny  positively,  when  they  intend  it 
only  comparatively,  or  secundum  quid , as  when  God  and  men  are  compared 
together,  man  is  vanity,  lighter  than  vanity,  and  a very  nothing  : here  is  a 
comparison  of  knowledge  in  gospel-times,  with  the  knowledge  of  Israel  in 
those  dark  times,  when  God  brought  them  out  of  the  land  of  Egypt;  then 
all  was  dark,  and  they  were  fain  to  teach  one  another  the  very  principles, 
the  rudiments  of  religion,  there  was  very  little  effusion  of  God’s  Spirit  in 
those  times ; “ But  in  gospel  times  (saith  the  prophet)  the  Spirit  of  grace 
and  knowledge  shall  be  so  abundant,  that  rather  God  himself  shall  be  the 
teacher,  than  one  man  shall  teach  another.”  There  shall  be  such  exuber- 
ancy and  seas  of  knowledge  under  the  new  covenant,  above  the  covenant 
made  with  his  people,  when  he  brought  them  out  of  Egypt,  that  men  shall 
not  need  to  teach  one  another  comparatively,  for  all  shall  know  the  Lord, 
who  are  taught  of  God,  from  the  least  to  the  greatest : “An  highway  shall 
be  there,  and  it  shall  be  called  the  way  of  holiness ; the  wayfaring  men, 
though  fools,  shall  not  err  therein,”  Isa.  35  : 8. 

6.  How  is  God  said  to  “ forgive  iniquity,  and  never  more  to  remember 
sin  ? 

For  the  first,  God  is  said  to  “forgive  iniquity,”  when  the  guilt  of  sin  is 
taken  away ; and  for  the  second,  God  is  said  “ never  more  to  remember 
sin,”  in  that  the  sinner  after  pardon,  is  never  more  looked  on  as  a sinner. 
Is  not  this  the  covenant  ? q.  d.  I will  remove  thy  sins,  and  do  them  away, 
as  if  they  had  never  been : I will  blot  them  out  of  the  book  of  my  memory, 
I will  obliterate  the  writing,  that  none  shall  be  able  to  read  it.  But  you 
will  say,  if  sin  remain  still  in  the  regenerate,  how  are  they  so  forgiven,  as 
to  be  remembered  no  more  ? Divines  tell  us  of  two  things  in  every  sin, 
there  is  macula  et  reatus,  the  filth  and  guilt;  this  guilt  some  again  distin- 
guish into  the  guilt  of  sin,  which  they  call  the  inward  dignity  and  desert 
of  damnation,  and  the  guilt  of  punishment,  which  is  the  actual  ordination 
of  a siuner  unto  damnation.  Now,  in  different  respects  we  say,  That  sin 
remains  still  in  believers ; and  sin  doth  not  remain  in  believers.  First, 
if  we  speak  of  the  filth  of  sin,  and  of  the  desert  of  damnation,  so  it  remains 
still;  but  if  we  speak  of  the  actual  obligation  of  a sinner  to  condemnation, 
so  it  remains  not  after  pardon,  but  the  sinner  is  as  free  as  if  he  never  sinned. 

But  you  will  say,  is  not  the  filth  of  sin  done  away  when  sin  is  remitted  ? 


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LOOKING  UNTO  JESUS. 


[BOOK  III. 

I answer,  The  filth  of  sin  is  not  done  away  by  remission,  but  by  sanctification 
and  renovation;  and  because  in  this  life  we  have  not  a perfect  inhereut 
holiness  (sanctification  at  best  being  but  imperfect  and  wrought  in  us  by 
degrees),  therefore  during  this  life  there  is  something  of  the  filth  of  sin, 
and  especially  of  the  effects  of  original  sin,  sticking  and  still  cleaving  to  us. 
But  here  is  our  comfort,  and  herein  lies  the  sweet  of  the  promise,  that  when 
God  hath  pardoned  sin,  he  takes  away  the  guilt  as  to  condemnation ; he 
acquits  the  sinner  of  that  obligation ; he  now  looks  upon  him,  not  as  a sin- 
ner, but  as  a just  man ; and  so  in  this  sense  he  will  forgive,  and  never  more 
remember  his  sin.  Ah,  Christians  ! take  heed  of  their  doctrine,  who  would 
have  justification  an  abolition  of  sin  in  its  real  essence,  and  physical  indwell- 
ing; let  us  rather  say,  with  Scripture,  that  all  the  justified  saints  must  take 
down  their  top-sail,  and  go  to  heaven  halting,  and  that  they  carry  their  bolts 
and  fetters  of  indwelling  sin  through  the  field  of  free  grace,  even  to  the 
gates  of  glory ; Christ  daily  washing,  and  we  daily  defiling,  to  the  end  that 
grace  may  be  grace. 

I have  run  through  all  the  manifestations  of  the  covenant  of  grace,  as  we 
have  them  discovered  in  the  Old  Testament;  and  yet  that  we  may  see  the 
better  how  these  things  concern  us,  I shall  only  propound  these  two  queries 
more,  and  then  we  have  done. 

1.  Whether  is  the  covenant  of  grace  the  same  for  substance  in  all  ages 
of  the  world?  We  answer,  Yea,  the  fathers  before  Christ  had  not  one 
covenant,  and  we  another;  but  the  same  covenant  of  grace  belongs  to  us 
both.  This  appears  in  that,  First,  They  had  the  same  promise.  Secondly, 
they  had  it  upon  the  same  grounds. 

1.  They  had  the  same  promise,  as,  “ I will  be  your  God,  and  you  shall 

be  my  people,”  Lev.  26  : 12.  “ And  happy  art  thou,  0 Israel,  saved  by 

the  Lord ;”  and,  “ The  Lord  is  our  King,  and  he  will  save  us,”  Isa.  38  : 22. 
They  had  not  only  hopes  of  an  earthly  inheritance  in  Canaan  (as  some  fondly 
imagine)  but  of  an  heavenly  inheritance  in  the  kingdom  of  God  : and  to  this 
purpose  our  Saviour  speaks  expressly.  “ Many  shall  come  from  the  east 
and  west,  and  shall  sit  down  with  Abraham,  Isaac  and  Jacob  in  the  king- 
dom of  heaven,”  Isa.  33:22;  Matth.  8:11. 

2.  As  they  had  the  same  promise,  so  they  had  it  upon  the  same  ground 
that  we  have,  even  by  faith  in  Jesus  Christ;  “Abraham  saw  my  day,”  said 
Christ,  John  8 : 56.  And  “Christ  is  the  same  yesterday,  and  to-day,  and 
for  ever,”  Heb.  13  : 8.  He  is  the  same  not  only  in  regard  of  essence,  but 
also  in  regard  of  efficacy  of  his  office  from  the  beginning  to  the  end  of  the 
world.  We  believe  (said  Peter)  that  through  the  grace  of  the  Lord  Jesus 
Christ,  we  shall  be  saved  even  as  they,  Acts  15  : 11.  And  “unto  us  was 
the  gospel  preached  (saith  Paul)  as  unto  them,”  Heb.  4 : 2.  Some  may 
think  they  had  no  gospel,  but  only  the  law  before  Christ;  but  what  say 
you  ? Have  we  not  observed  a thread  of  the  gospel  and  of  the  covenant 
of  grace,  to  run  through  all  the  Old  Testament,  from  first  to  last  ? and  how 
plain  is  the  apostle,  “ For  this  cause  also  was  the  gospel  preached  also  to 
them  that  are  dead,”  1 Pet.  4 : 6.  Head  long  since;  for  he  speaks  of  them 
who  lived  in  the  days  of  Noah.  Nay,  the  apostle  to  the  Hebrews  gives  us 
a catalogue  of  Old  Testament  believers.  “ By  faith  Abel  offered  up  unto 
God  a more  excellent  sacrifice  than  Cain.  By  faith  Enoch  was  translated, 
that  he  should  not  see  death.  By  faith  Noah  being  warned  of  God,  pre- 
pared an  ark.  By  faith  Abraham  when  he  was  called  to  go  into  a place, 
which  he  should  after  receive  for  an  inheritance,  obeyed,  and  he  went  out, 
not  knowing  whither  he  went.  These  all  died  in  faith,  not  having  received 
the  promises,  but  having  seen  them  afar  off,  and  were  persuaded  of  them, 
and  embraced  them,”  Heb.  11:4,  5.  7,  8.  13.  Besides  these,  he  reckons 
up  the  faith  of  Abraham,  and  Isaac,  and  Jacob,  and  Joseph,  and  Moses,  and 


LOOKING  UNTO  JESUS. 


129 


CHAP.  I.] 


Rahab,  and  Gideon,  and  Barak,  and  Samson,  and  Jephthah,  and  David,  and 
Samuel,  and  of  all  the  prophets,  who  through  faith  did  marvellous  things,  as 
it  there  appears.  Surely  they  had  the  same  doctrine  of  grace  as  we  have  ; 
it  is  the  very  same  for  substance  without  any  difference. 

2.  Wherein  is  the  difference  then  betwixt  the  Old  and  the  New  Testa- 
ment; or  betwixt  the  old  and  new  manner  of  the  dispensation  of  the  covenant 
of  grace  ? 

They  are  one  for  substance,  but  in  regard  of  the  manner  of  dispensation 
and  revealing  in  the  several  times,  ages,  states  and  conditions  of  the  church, 
there  is  a difference.  I shall  reduce  all  to  these  particulars : they  are 
distinguished, — 

1.  In  the  object.  In  the  old  administration  Christ  was  promised,  but  in 
the  covenant  Christ  is  exhibited  : it  was  meet  the  promise  should  go  before 
the  gospel,  and  be  fulfilled  in  the  gospel,  that  so  great  a good  might  earn- 
estly be  desired  before  it  was  bestowed. 

2.  In  the  federates.  Under  the  old  dispensation  they  are  compared  to 
an  heir  under  age,  needing  a guardian,  tutor  or  schoolmaster,  little  differing 
from  a servant;  but  in  the  New  Testament  they  are  compared  to  an  heir 
come  to  ripe  years ; see  Gal.  4:1,  2,  3,  &c. 

3.  In  the  manner  of  their  worship;  in  the  Old  Testament  they  were 
held  under  the  ceremonial  law ; and  oh  what  an  heap  of  ceremonies,  rites, 
figures  and  shadows  did  they  use  in  their  worship ; certainly  these  declared 
the  infancy  and  non-age  of  the  Jews,  who  being  not  capable  of  the  high 
mysteries  of  the  gospel,  they  were  taught  by  their  eyes  as  well  as  with  their 
ears.  These  ceremonies  were  as  rudiments,  and  introductions,  fitted  to  the 
gross  and  weak  senses  of  that  church,  who  were  to  be  brought  on  by  little 
and  little,  through  such  shadows  and  figures  to  the  true  image  and  thing 
signified : but  in  the  new  covenant  or  testament,  our  worship  is  more  spi- 
ritual : our  Saviour  hath  told  us,  That  as  “ God  is  a Spirit,  so  they  that  wor- 
ship him  must  worship  him  in  spirit  and  truth.”  The  hour  cometh,  and 
now  is  (saith  Christ)  when  the  true  worshippers  shall  worship  the  Father 
in  spirit,  and  in  truth  : “ for  the  Father  seeketh  such  to  worship  him,”  John 
4:23,  24. 

4.  In  the  burden  of  ceremonies  : Peter  calls  the  ceremonies  of  old,  “A 

yoke  which  neither  our  fathers  nor  we  (saith  he)  were  able  to  bear,”  Acts 
15  : 10.  And  no  wonder  if  we  consider,  1.  The  burden  of  their  costly 
sacrifices;  if  any  had  but  touched  an  unclean  thing,  he  must  come  and 
offer  a sacrifice,  as,  sometimes  a bullock,  and  sometimes  a lamb  : you  that 
think  every  thing  too  much  for  a minister  of  Christ,  if  for  every  offence 
you  were  to  offer  such  sacrifices  now,  you  would  count  it  an  heavy  burden 
indeed.  2.  They  had  long  and  tedious  journeys  to  Jerusalem,  the  land 
lay  more  in  length  than  breadth,  and  Jerusalem  stood  almost  at  one  end  of 
it,  and  thither  “thrice  a year  all  the  males  were  to  go  and  appear  before 
the  Lord,”  Deut.  16  : 16.  3.  They  were  tied  to  the  observation  of  many 

days,  the  new  moons,  and  many  ceremonial  Sabbaths ; and  they  were  re- 
strained from  many  liberties,  as  in  meats,  and  the  like ; oh  what  burdens 
were  upon  them  ! but  in  the  new  covenant  or  testament,  the  yoke  is  made 
more  easy : we  are  bound  indeed  to  the  duties  of  the  moral  law  as  well  as 
they,  yet  a great  yoke  is  taken  off  from  us;  and  therefore  Christ  inviting 
us  to  the  gospel,  he  gives  it  out  thus,  “Take  my  yoke  upon  you  (saith  he) 
for  my  yoke  is  easy,  and  my  burden  is  light,”  Matth.  11  : 29. 

In  the  weakness  of  the  law  of  old,  the  law  then  was  unable  to  give  life, 
to  purge  the  conscience,  to  pacify  God's  wrath  ; and  therefore,  saith  the 
apostle,  “ There  is  verily  a disannulling  of  the  commandment  going  be- 
fore for  the  weakness  aud  unprofitableness  thereof,”  Heb.  7:18.  Hence 
they  are  called,  “ weak  and  beggarly  rudiments,”  Gal.  4:9.  In  compari- 


ISO  LOOKING  UNTO  JESUS.  [BOOK  III. 

son  of  the  New  Testament,  there  was  then  a less  forcible  influence  of  the 
Spirit  accompan}Ting  that  dispensation  of  the  covenant : the  Spirit  was  not 
then  given  in  that  large  measure  as  now  : “ Because  Christ  was  not  then 
glorified/’  John  7 : 39.  It  appears  in  these  particulars, — 

1.  There  was  less  power  of  faith  in  the  saints  before  Christ:  when  the 
doctrine  of  faith  was  more  fully  revealed,  then  was  faith  itself  more  fully 
revealed  in  the  hearts  and  lives  of  God’s  people,  “ Before  faith  came  (saith 
the  apostle)  we  were  kept  under  the  law,  shut  up  unto  the  faith,  which 
should  afterwards  be  revealed,”  Gal.  3 : ‘23.  Surely  this  implies  there  was 
a time  when  there  was  less  faith  in  God’s  people,  and  that  was  the  time  of 
the  law. 

2.  There  was  less  power  of  love  in  the  saints  before  Christ;  according 
to  the  measure  of  our  faith,  so  is  our  love;  the  less  they  knew  the  loving 
kindness  of  God  towards  them  in  Christ,  the  less  they  loved.  It  may  be 
they  were  more  drawn  by  the  terrors  of  the  law,  than  by  the  promises  of 
grace,  and  therefore  they  had  less  love  in  them. 

3.  They  had  a less  measure  of  comfort  to  carry  them  on  in  all  their 
troubles.  Christ  exhibited,  is  called,  “ The  consolation  of  Israel,”  Luke 
2 : 25.  And  therefore  the  more  Christ  is  imparted,  the  more  means  of  com- 
fort : hence  the  primitive  saints  after  Christ,  are  said  to  “ walk  in  the  fear 
of  the  Lord,  and  in  the  comfort  of  the  Holy  Ghost,”  Acts  9 : 31.  Cer- 
tainly the  Spirit  was  poured  in  less  plenty  on  the  faithful  in  the  Old  Testa- 
ment, because  that  benefit  was  to  be  reserved  to  the  times  of  Christ,  who 
was  first  to  receive  the  Spirit  above  measure  in  his  human  nature,  and 
thence  to  derive  grace  to  his  saints. 

6.  In  the  darkness  of  that  administration  of  old,  Christ  was  but  shadowed 
out  to  the  fathers  in  types,  and  figures,  and  dark  prophecies,  but  now  we 
see  him  “with  open  face,”  2 Cor.  3 : 18.  Observe  the  difference  in  refer- 
ence to  the  person  of  Christ,  and  to  the  offices  of  Christ,  and  to  the  benefits 
that  come  by  Christ.  1.  Concerning  the  person  of  Christ;  it  was  revealed 
to  them  that  he  should  be  God,  Isa.  9 : 6,  and  that  he  should  be  man ; the 
same  verse  speaks  of  “ a child  that  is  born,”  and  of  a mighty  God.  But 
how  he  should  be  God  and  man  in  one  person,  it  was  very  darkly  re- 
vealed. 2.  Concerning  the  offices  of  Christ,  his  mediatorship  was  typed  out 
by  Moses;  his  priesthood  was  typed  out  by  Melchizedek  among  the  Cana- 
anites,  and  Aaron  among  the  Jews;  his  prophetical  office  was  typed  out  by 
“Noah  a preacher  of  righteousness;”  his  kingly  office  was  typed  out  by 
David;  but  how  dark  these  things  were  unto  them,  we  may  guess  by  the 
apostles,  who  knew  not  that  he  should  die,  who  dreamed  of  an  earthly 
kingdom;  and  till  the  Holy  Ghost  came,  were  ignorant  of  many  things 
pertaining  to  the  kingdom  of  God.  3.  Concerning  the  benefits  that  come 
by  Christ;  justification  was  signified  by  the  sprinkling  of  blood,  and  sanc- 
tification by  the  water  of  purification  ; heaven  and  glorification  by  their 
land  flowing  with  oil  olive,  and  honey:  thus  the  Lord  showed  the  Jews 
these  principal  mysteries,  not  in  themselves,  but  in  types  and  shadows,  as 
they  were  able  to  see  them  from  day  to  day : but  in  the  new  covenant 
Christ  is  offered  to  be  seen  in  a fuller  view ; the  truth  and  substance,  and 
body  of  the  things  themselves  is  not  exhibited;  Christ  is  clearly  revealed 
without  any  type  at  all  to  be  our  “ wisdom,  righteousness,  sanctification, 
and  redemption,”  1 Cor.  1 : 30. 

7.  In  the  number  of  them  that  partake  of  the  covenant;  at  first  the 
covenant  was  included  in  the  families  of  the  patriarchs,  and  then  within 
the  confines  of  Judea,  but  now  is  the  partition  wall  betwixt  Jew  and  Gen- 
tile broken  down,  and  the  covenant  of  grace  is  made  with  all  nations,  “He 
is  the  God  of  the  Gentiles  also,  and  not  of  the  Jews  only,”  Rom.  3 :29. 
Christians  I here  comes  in  our  happiness;  0 how  thankful  should  we  be! 


LOOKING  UNTO  JESUS. 


131 


CHAP.  II.] 


What  ? that  our  fathers  for  many  hundreds  and  thousands  of  years  together 
should  sit  in  darkness,  and  that  we  should  partake  of  this  grace?  ^ What? 
that  we  that  were  dogs  before,  should  now  be  set  at  the  children  s table? 
The  very  Jews  themselves  hearing  of  this,  are  said  to  glorify  God  ; “ When 
they  heard  these  things,  they  held  their  peace,  and  glorified  God,  saying, 
then  hath  God  also  to  the  Gentiles  granted  repentance  unto  life,”  Acts 
11:18.  If  they  praised  God  for  it,  how  much  more  should  we  do  it  our- 
selves ! But  of  that  hereafter. 

I have  now  propounded  the  object  we  are  to  look  unto  ; it  is  Jesus  as 
held  forth  in  a way  of  promise  or  covenant,  in  that  dark  time  from  the  cre- 
ation, till  his  first  coming  in  the  flesh  ; our  next  business  is  to  direct  you  in 
the  art  or  mystery  of  Grace,  how  are  you  to  look  to  him  in  this  respect. 


CHAPTER  II. 

Sect.  I. — Of  knowing  Jesus  ns  carrying  on  the  great  Work  of  our  Salva- 
tion from  the  Creation  until  his  first,  coming. 

Looking  comprehends  knowing,  considering,  desiring,  &c.  as  you  have 
heard  ; and  accordingly  that  we  may  practise. 

1.  We  must  know  Jesus  carrying  on  the  great  work  of  our  salvation  in 
the  beginning,  and  from  the  beginning  of  the  world  : come  let  us  learn 
what  he  did  for  us  so  early  in  the  morning  of  this  world  ; he  made  it  for 
us,  and  he  made  us  more  especially  for  his  own  glory;  but  presently  after 
we  were  made,  we  sinued  and  marred  the  image  wherein  God  made  us  ; 
this  was  the  saddest  act  that  ever  was  ; it  was  the  undoing  of  man,  and 
(without  God’s  mercy)  the  damning  of  all  souls,  both  of  men  and  women, 
to  all  eternity ; and,  0 my  soul  ! Know  this  for  thyself,  thou  wast  in  the 
loins  of  Adam  at  the  same  time,  so  what  he  did,  thou  didst ; thou 
wast  partaker  of  his  sins,  and  thou  wast  to  partake  with  him  in  his  punish- 
ment : but  well  mayest  thou  say,  Blessed  be  God  for  Jesus  Christ ; at  the 
very  instant  when  all  should  have  been  damned,  Christ  intervened  : a cov- 
enant of  grace  is  made  with  man,  and  Christ  is  the  foundation  in  and  through 
whom  we  must  be  reconciled  unto  God  : Come,  soul,  and  study  this  cov- 
enant of  grace  in  reference  to  thyself.  Had  not  this  been,  where  hadst 
thou  been?  Nay,  where  had  all  the  world  been  at  this  day?  Surely  it 
concerns  thee  to  take  notice  of  this  great  transaction.  After  man  had  fallen 
by  sin,  Christ  is  promised  ; and  that  all  the  saints  might  partake  of  Christ, 
a covenant  is  entered  ; this  at  the  beginning  of  the  world  was  more  dim, 
but  the  nearer  to  Christ’s  coming  in  the  flesh,  the  more  and  more  clearly 
it  appeared  : howsoever  dimly,  or  clearly,  thus  it  pleased  God  in  Christ  to 
carry  on  the  great  work  of  our  salvation  at  that  time,  viz.  By  a promise 
of  Christ,  and  by  a covenant  in  Christ : and  for  thy  better  knowledge  of  it, 
study  the  promise  made  to  Adam  and  Abraham,  and  Moses,  and  David,  and 
Israel.  Come,  soul,  study  these  several  breakings  out  of  the  covenant  of 
grace;  it  is  worth  thy  pains,  it  is  “a  mystery  which  hath  been  hid  from 
ages,  and  from  generations,  but  now  is  made  manifest  to  the  saints,”  Col. 
1 : 26.  Here  lies  the  first  and  most  firm  foundation  of  a Christian’s  com- 
fort ; if  thou  canst  but  study  this,  and  assure  thyself  of  thy  part  in  this, 
thou  art  bvessed  for  ever.  0 how  incomparably  sweet  and  satisfying  is  it 
to  a self-studying  Christian,  to  know  the  faithful  engagements  of  the  Al- 
mighty God,  through  that  Son  of  his  loves,  in  a covenant  of  grace  ! 

Sect.  II. — Of  considering  Jesus  in  that  respect. 

We  must  consider  Jesus  carrying  on  the  great  work  of  our  salvation  m 


132 


LOOKING  UNTO  JESUS. 


[BOOK  ni. 

that  dark  time ; it  is  not  enough  to  study  it  and  know  it,  but  we  must  se- 
riously muse  and  meditate,  and  ponder,  and  consider  of  it,  till  we  bring  it 
to  some  profitable  issue.  This  is  the  consideration  I mean,  when  we 
hold  our  thoughts  to  this,  or  that  spiritual  subject,  till  we  perceive  success, 
and  the  work  do  thrive  and  prosper  in  our  hands.  Now,  to  help  us  in  this, — 
1.  Consider  Jesus  in  that  first  promise  made  to  man,  “ It  shall  bruise  thy 
head,  and  thou  shalt  bruise  his  heel,”  Gen.  3 : 15.  When  all  men  were  under 
the  guilt  of  sin,  and  in  the  power  of  Satan,  and  when  thou,  my  soul,  wert 
in  as  bad  a case  as  any  other,  then  to  hear  the  sound  of  this  glad  tidings, 
then  to  hear  of  Jesus  a Saviour  and  Redeemer,  sure  this  was  welcome  news  ! 
come  draw  the  case  nearer  to  thyself,  thou  wast  in  Adam’s  loins ; suppose 
thou  hadst  been  in  Adam’s  stead ; suppose  thou  hadst  “ heard  the  voice  of 
the  Lord  walking  in  the  garden  suppose  thou  hadst  heard  him  call, 
“Adam,  where  art  thou,”  Peter,  Andrew,  Thomas,  where  art  thou  ? What ! 
“ Hast  thou  eaten  of  the  tree  whereof  I commanded  thee  that  thou  shouldst 
not  ?”  Gen.  3 : 8,  9,  11.  Why  then  appear  and  come  to  judgment,  the  law 
is  irrevocable,  “in  the  day  thou  eatest  thereof,  thou  shalt  surely  die,  Gen. 
2 : 17.  There  is  nothing  to  be  looked  for  but  death  temporal,  and  death 
spiritual,  and  death  eternal.  0 ! what  a fearful  condition  is  this,  no  sooner 
to  come  into  the  world,  but  presently  to  be  turned  over  into  hell  ! For 
one  day  to  be  a monarch  of  the  world,  and  of  all  creatures  of  the  world,  and 
the  very  next  day  to  be  the  slave  of  Satan,  and  to  be  bound  hand  and  foot 
in  a darksome  dungeon  ! For  a few  hours  to  live  in  Eden,  to  enjoy  every 
tree  of  the  garden,  “ pleasant  to  the  sight,  and  good  for  food,”  and  then  to 
enter  into  the  confines  of  eternity,  and  ever,  ever,  ever  to  be  tormented  with 
the  devil  and  his  angels  ! It  is  no  wonder,  if,  “Adam  hid  himself  from 
the  presence  of  the  Lord  God,  amongst  the  trees  of  the  garden,”  Gen.  3 : 8. 
0 my  soul ! in  that  case  thou  wouldst  have  cried  to  the  rocks  and  to  the 
mountains,  “ Fall  on  me,  and  hide  me  from  the  face  of  him  that  sitteth  on 
the  throne,”  Rev.  6 : 16,  17.  If  God  be  angry,  who  may  abide  it?  “ When 
the  great  day  of  his  wrath  is  come,  who  shall  be  able  to  stand  ?”  And  yet 
despair  not,  cheer  up,  0 my  soul : for  in  the  very  midst  of  wrath,  God  is 
pleased  to  remember  mercy;  even  now,  when  all  the  world  should  have 
been  damned,  a Jesus  is  proclaimed,  and  promised  : and  he  it  is  that  must 
die  according  to  the  commination,  for  he  is  our  surety ; and  he  it  is  that 
by  death  must  overcome  death  and  the  devil,”  “ It  shall  bruise  thy  head,” 
said  God  to  Satan,  q.  d.  Come,  Satan,  thou  hast  taken  captive  ten  thou- 
sands of  souls,  Adam  and  Eve  are  now  ensnared,  and  in  their  loins  all  the 
men  and  women  that  ever  shall  be  from  the  beginning  of  the  world  to  the 
end  thereof ; now  is  thy  day  of  triumph,  now  thou  keepest  holy-day  in 
hell ; but  thou  shalt  not  carry  it  thus,  I foresaw  from  all  eternity  what 
thou  hast  done ; I knew  thou  wouldst  dig  an  hole  through  the  comely  and 
beautiful  frame  of  the  creation  ; but  I have  decreed  of  old  a counterwork, 
out  of  the  seed  of  the  woman  shall  spring  a Branch,  “ And  he  shall  bruise 
thy  head,”  he  shall  break  thy  power,  he  shall  tread  thy  dominion  under 
foot,  he  shall  lead  thy  captivity  captive,  he  shall  take  away  sin,  he  shall 
point  out  to  men  and  angels  the  glory  of  heaven,  and  a new  world  of  free- 
grace.  In  this  promise,  0 my  soul,  is  folded  and  wrapped  up  thy  hope,  thy 
heaven,  thy  salvation  ; and  therefore  consider  of  it,  turn  it  upside  down, 
look  on  all  sides  of  it,  view  it  over  and  over;  there  is  a Jesus  in  it ; it  is  a 
field  that  contains  in  the  bowels  of  it  a precious  treasure ; there  is  in  it  a 
Saviour,  a Redeemer,  a Deliverer  from  sin,  death,  and  hell;  are  not  these 
dainties  to  feed  upon  ? Are  not  these  rarities  to  dwell  on  in  our  medi- 
tations ? 

2.  Consider  Jesus  in  that  next  promise  made  to  Abraham  : “ I will  es- 
tablish my  covenant  between  me  and  thee;  and  thy  seed  after  thee  in  their 


CHAP.  II.] 


LOOKING  UNTO  JESUS. 


133 


generations  for  an  everlasting  covenant  to  be  a God  to  thee,  and  thy  seed 
after  thee.,,  Gen.  17  : 7.  In  respect  of  this  covenant  Abraham  is  called 
the  father  of  the  faithful,  Rom.  4 : 11.  And  they  which  are  of  the  faith, 
are  called  the  children  of  Abraham,  Gal.  3 : 7.  And,  0 my  soul,  if  thou 
art  in  covenant  with  God,  surely  thou  dost  by  faith  draw  it  through  Abra- 
ham, to  whom  this  promise  was  made  ; for  “if  ye  be  Christ’s,  then  are  ye 
Abraham’s  seed,  and  heirs  according  to  the  promise,”  Gal.  3 : 29.  Consider 
what  a mercy  is  this,  That  God  should  enter  into  a covenant  with  thee 
in  the  loins  of  Abraham.  God  makes  a promise  of  Christ,  and  inclusively 
a covenant  of  grace,  in  his  comforting  Adam,  but  he  makes  a covenant 
expressly  under  the  name  of  covenant  with  Abraham  and  his  seed  : 0 
muse,  and  be  amazed  ! What,  that  the  great  and  glorious  God  of  heaven 
and  earth  should  be  willing  to  enter  into  a covenant;  this  is  to  say,  That 
he  should  be  willing  to  make  himself  a debtor  to  us ! 0 my  soul,  think  of 

it  seriously ; he  is  in  heaven,  and  thou  art  on  earth  ; he  is  the  Creator,  and 
thou  art  his  creature  ; “Ah,  what  art  thou,  or  what  is  thy  father’s  house, 
that  thou  should  be  raised  up  hitherto  ?”  The  very  covenant  is  a wonder, 
as  it  relates  to  God  and  us ; what  is  it  but  a compact,  an  agreement,  a 
tying,  a binding  of  God  and  us  ? When  Jehoshopbat  and  Ahab  were  in 
covenant,  see  how  Jehoshophat  expressed  himself,  “ I am  as  thou  art,  my 
people  as  thy  people,  my  horses  as  thy  horses,”  1 Kings  22  : 4.  So  it  is 
betwixt  God  and  us ; if  once  he  gives  us  the  covenant,  then  his  strength  is 
our  strength,  his  power  is  our  power,  his  armies  are  our  armies,  his  attri- 
butes are  our  attributes,  we  have  an  interest  in  all ; there  is  an  offensive  and 
defensive  league  (as  I may  say)  betwixt  God  and  us  ; and  if  we  put  him  in 
mind  of  it  in  all  our  straits,  he  cannot  deny  us.  As  it  was  with  the  na- 
tions allied  to  Rome,  if  they  fought  at  any  time,  the  Romans  were  bound 
in  honor  to  defend  them,  and  they  did  it  with  as  much  diligence,  as  they 
defended  their  own  city  of  Rome  ; so  it  is  with  the  people  allied  to  God, 
he  is  bound  in  honor  to  defend  his  people,  and  he  will  do  it  if  they  im- 
plore his  aid ; how  else  ? Is  it  possible  God  should  break  his  covenant  ? 
Will  he  not  stir  up  himself  to  scatter  his  and  our  spiritual  enemies?  Cer- 
taiuly  he  will.  Thus  runs  the  tenor  of  his  covenant,  “ I will  be  a God  to 
thee,  and  to  thy  seed  after  thee.”  This  is  the  general  promise,  I may 
call  it  the  mother  promise  that  carries  all  other  promises  in  its  womb ; and 
we  find  a Jesus  in  this  promise  ; consider  that  it  is  God  in  Christ  that  is 
held  forth  to  us  in  this  phrase,  I will  be  as  a God  to  thee  : 0 sweet ! here 
is  the  greatest  promise  that  ever  was  made,  Christ,  God  is  more  than  grace, 
pardon,  holiness,  heaven  ; as  the  husband  is  more  excellent  than  the  mar- 
riage robes,  bracelets,  rings,  so  the  well  and  fountain  of  life  is  of  more 
excellency  than  the  streams ; Christ  Jesus  the  objective  happiness,  is  far 
above  a created  and  formal  beatitude,  which  issueth  from  him.  0 my 
soul ! is  not  this  worthy  of  thy  inmost  consideration  ? But  of  this  more  in 
the  next. 

3.  Consider  Jesus  in  that  promise  made  to  Moses  and  the  Isrealites, 
“ I am  the  Lord  thy  God,  that  brought  thee  out  of  the  land  of  Egypt,  out 
of  the  house  of  bondage.”  Much  hath  been  said  to  the  promise  before,  as 
matter  of  thy  consideration  : but  to  contract  it,  consider  of  his  promise  the 
sufficiency  and  propriety.  1.  Here  is  sufficiency,  it  is  a promise  of  infinite 
worth,  an  hid  treasure,  a rich  possession,  an  overflowing  blessing,  which 
none  can  rightly  value;  it  is  no  less  than  the  great  and  mighty,  and  infinite 
God ; if  we  had  a promise  of  a hundred  worlds,  or  of  ten  heavens,  this  is 
more  than  all;  heaven  indeed  is  beautiful,  but  God  is  more  beautiful,  for 
he  is  the  God  of  heaven,  and  hence  it  is  that  the  saints  in  heaven  are  not 
satisfied  without  their  God ; it  is  a sweet  expression  of  Bernard,  “As  what- 
soever we  give  unto  thee,  Lord,  unless  we  give  ourselves,  cannot  satisfy 


134 


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[BOOK  III. 


thee ; so  whatsoever  thou  givest  unto  us,  Lord,  unless  thou  givest  thyself, 
it  cannot  satisfy  us ;”  and  hence  it  is,  That  as  God  doth  make  the  saints 
his  portion,  so  God  is  the  portion  and  inheritance  of  his  saints.  Consider 
the  greatness,  the  goodness,  the  all-sufficiency  of  this  promise,  “I  am  the 
Lord  thy  God  !”  no  question  but  Moses  had  many  other  rich  promises  from 
God,  but  he  could  not  be  satisfied  without  God  himself,  “ If  thy  presence 
be  not  with  us,  bring  us  not  hence/’  Exod.  33  : 15.  And  no  wonder,  for 
without  God  all  things  are  nothing;  but  in  the  want  of  all  other  things, 
God  himself  is  instead  of  all : It  is  God’s  alone  prerogative  to  be  an  uni- 
versal good.  The  things  of  this  world  can  but  help  in  this  or  that  par- 
ticular thing:  as  bread  against  hunger,  drink  against  thirst,  clothes  against 
cold  and  nakedness,  house  against  wind  and  weather,  riches  against  poverty, 
physic  against  sickness,  friends  against  solitariness ; but  God  is  an  all-suffi- 
cient good,  he  is  all  in  all,  both  to  the  inner  and  outer  man.  Are  we  guilty 
of  sin  ? There  is  mercy  in  God  to  pardon  us.  Are  we  full  of  infirmities  ? 
There  is  grace  in  God  to  heal  us.  Are  we  strong  of  corruptions  ? There 
is  power  in  God  to  subdue  them  in  us.  Are  we  disquieted  in  conscience? 
There  is  that  Spirit  in  God  that  is  the  comforter,  that  can  fill  us  with  joy 
unspeakable  and  glorious;  and  for  our  outward  man,  all  our  welfare  is  laid 
up  in  God,  he  is  “the  God  of  our  life,”  Psal.  42  :8.  “ He  is  the  strength 

of  our  life,”  Psal.  27  : 1.  “ He  is  a quickening  Spirit,”  1 Cor.  15  : 45. 

Which,  though  it  be  in  regard  of  the  inner  man;  yet  there  it  is  spoken  of 
the  outward  man,  which  the  Lord  shall  quicken  after  death,  and  doth  now 
keep  alive  by  his  mighty  power,  “ for  in  him  we  live,  and  move,  and  have 
our  being.”  Acts  17  : 28. 

0 my  soul,  that  thou  wouldst  but  ruminate  and  meditate,  and  consider 
this  promise  in  all  thy  wants  and  discontents;  when  means  fail,  and  the 
streams  run  no  more,  0 that  thou  wouldst  then  go  to  the  fountain,  where  the 
water  runs  sweeter,  and  more  sure;  for  as  Joseph  said  to  Pharaoh,  “It  is 
not  in  me,  God  shall  give  Pharaoh  an  answer  of  peace,”  Gen.  41  : 16.  So 
may  silver  and  gold,  and  such  things,  say  to  thee,  It  is  not  in  us ; God 
shall  give  enough  out  of  himself ; have  God,  and  have  ail ; want  God,  and 
there  is  no  content  in  the  enjoyment  of  all;  it  was  the  apostle’s  case,  “as 
having  nothing,  and  yet  possessing  all  things,”  2 Cor  6 : 10.  Surely  he 
lived  to  God,  and  enjoyed  God,  and  he  was  an  all-sufficient  good  unto  him. 
God  may  be  enjoyed  in  any  condition,  in  the  meanest  as  well  as  the  great- 
est, in  the  poorest  as  well  as  the  richest : God  will  go  into  a wilderness, 
into  a prison  with  his  people,  and  there  he  will  make  up  all  that  they  are 
cut  short  of;  thy  discontents  therefore  arise  not  from  the  want  of  outward 
means,  but  from  want  of  inward  fellowship  with  God  ; if  thou  dost  not  find 
a sufficiency,  it  is  because  thou  dost  not  enjoy  him  who  is  thy  all-sufficient 
good.  0 stir  up  faith,  and  consider  the  covenant,  think  seriously  on  this 
promise,  “ I am  God  all-sufficient,  I am  the  Lord  thy  God.” 

2.  Here  is  the  propriety  of  saints,  “the  Lord  thy  God.”  0 what  is  this 
that  God  is  thy  God  ? Heaven  and  earth,  angels  and  men,  may  stand 
astonished  at  it.  What ! that  the  great  and  mighty  God,  God  Almighty, 
God  all-sufficient  should  be  called  thy  God?  It  is  observable  what  the 
apostle  speaks,  “ God  is  not  ashamed  to  be  called  their  God,”  Heb.  11 : 16. 
Would  not  a prince  be  ashamed  to  take  a beggar,  a runagate,  a base  and 
adulterous  woman  to  be  his  wife  ? but  we  are  worse  than  so,  and  God  is 
better  than  so ; sin  hath  made  us  worse  than  the  worst  of  women,  and  God 
is  better,  holier,  higher  than  the  best  of  princes;  and  yet  God  is  not  ashamed 
to  own  us,  nor  ashamed  that  we  own  him  as  our  own.  I am  thy  God.  It 
is  as  if  the  Lord  should  say,  Use  me  and  all  my  power,  grace,  mercy,  kind- 
ness, as  thine  own;  through  all  my  attributes,  consider  my  Almighty  power, 
consider  my  wisdom,  counsel,  understanding,  consider  my  goodness,  truth, 


LOOKING  UNTO  JESUS. 


185 


CHAP.  II.] 


faithfulness,  consider  my  patience,  long-suffering,  forbearance ; all  these  are 
thine ; as  thus,  my  power  is  thine,  to  work  all  thy  works  for  thee,  and  in 
thee,  to  make  passage  for  thee  in  all  thy  straits,  to  deliver  thee  out  of  six 
troubles,  and  out  of  seven  ; my  wisdom  is  thine,  to  counsel  thee  in  any  dif- 
ficult cases,  to  instruct  thee  in  things  that  be  obscure,  to  reveal  tq  thee  the 
mysteries  of  grace,  and  the  wonderful  things  contained  in  my  law  ; my  jus- 
tice is  thine,  to  deliver  thee  when  thou  art  oppressed,  to  defend  thee  in  thy 
innocencv,  and  to  vindicate  thee  from  the  injuries  of  men.  What  needs 
more  ? 0 my  soul,  think  of  these,  and  all  other  God’s  attributes ; say  in 

thyself,  all  these  are  mine  ; nay,  more,  think  of  God  in  Christ,  (for  other- 
wise what  hast  thou  to  do  with  God  in  the  covenant  of  grace?)  and  say  in 
thy  heart,  Jesus  Christ  is  mine,  my  Saviour,  my  Redeemer,  my  Head,  my 
elder  Brother ; his  doings  are  mine,  and  his  sufferings  are  mine ; his  life 
and  his  death,  his  resurrection  and  ascension,  his  session  and  intercession, 
are  all  mine  : nay,  more,  if  Christ  be  mine,  why  then  all  good  things  are 
mine  in  Christ;  I say  in  Christ,  for  they  came  not  immediately,  but  through 
the  hands  of  a sweet  Redeemer ; and  though  he  be  a man  who  redeemed 
us,  yet  because  he  is  God  as  well  as  man,  there  is  more  of  God  and  heaven, 
and  free  love  in  all  our  good  things,  than  if  we  received  them  immediately 
from  God.  Ravens  have  their  food,  and  the  devils  have  their  being  from 
God  by  creature-right,  but  we  have  all  we  have  from  God  in  Christ  by 
covenant-right;  this  surely,  this  very  promise  is  the  main  and  principal 
promise  of  the  covenant;  it  is  the  very  substance,  soul  and  life  of  all : 0 
then  how  careful  should  thou  be  to  improve  the  strength  of  thy  mind, 
thoughts  and  affections  on  this  only  subject? 

4.  Consider  Jesus  in  that  promise  made  to  David,  “He  hath  made  with 
me  an  everlasting  covenant,  ordered  in  all  things  and  sure,”  2 Sam.  28:5. 
1.  An  everlasting  conenant,  consider  this  in  the  internal  efficacy,  and  not 
in  the  outward  administration,  it  is  Christ  that  hath  built  and  prepared  a 
kingdom  that  shall  never  fade,  a spiritual  and  an  heavenly  kingdom  which 
shall  never  cease ; and  as  he  hath  prepared  it,  so  if  thou  believest,  he  hath 
entered  into  a covenant  with  thy  soul  to  bestow  it  on  thee  ; it  is  an  everlast- 
ing covenant,  and  he  will  give  thee  everlasting  life.  2.  It  is  ordered  in  all 
things : the*  covenant  of  grace  is  so  marshalled  and  ordered,  that,  it  stands 
at  best  advantage  to  receive  and  to  repel  all  thy  objections.  Many  and 
many  an  objection  hast  thou  raised ; how  often  have  such  thoughts  been  in 
thee,  “Oil  am  miserable,  I shall  not  live  but  die,  my  sins  will  damn  me, 
I am  lost  forever ; and  again,  if  God  hath  made  with  me  a covenant  why 
“ then  I have  something  to  do  on  my  part,  for  this  is  of  the  nature  of  the 
u covenant  to  bind  on  both  parts;  but,  alas,  I have  failed  ! I can  do  nothing, 
“ I cau  as  well  dissolve  a rock,  as  make  my  heart  of  stone  an  heart  of  flesh  ; 
“ I can  as  well  reach  heaven,  with  a finger,  as  lay  hold  on  Christ  by  the 
u hand  of  faith  !”  Have  not  such  arguings  as  these  been  many,  and  many 
a time  in  thy  heart  ? 0 consider  how  the  covenant  is  ordered  and  mar- 

shalled in  respect  to  the  Author  of  it,  of  the  persons  interested  in  it,  of  the 
parts  of  which  it  consists,  of  the  end  and  aim  to  which  it  refers,  and  in 
some  of  these,  if  not  in  all  of  these,  thou  wilt  find  thy  objections  answered, 
removed,  routed.  8.  It  is  sure,  God  is  not  fast  and  loose  in  his  covenants; 
heaven  and  earth  shall  pass  away,  before  one  jot  or  tittle  of  his  word  shall 
fail.  Consider,  0 iny  soul,  he  both  can  and  will  perform  his  word;  his 
power,  his  love,  his  faithfulness,  his  constancy,  all  stand  engaged.  What 
sweet  matter  is  here  for  a soul  to  dwell  upon  ! What  needs  it  to  go  out  to 
other  objects,  while  it  may  find  enough  here?  But  especially,  what  needs 
it  to  bestow  itself  upon  vain  things  ? 0 that  so  much  precious  sand  of  our 

thoughts  should  run  out  after  sin,  and  so  little  after  grace,  or  after  the  co- 
venant of  grace ! 


136 


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[BOOK  III. 


5.  Consider  Jesus  in  that  new  covenant  or  promise,  which  God  made 
with  Israel  and  Judah  ; “ I will  put  my  law  in  their  inward  parts,  and  write 
il;  in  their  hearts,  and  I will  be  their  God,  and  they  shall  be  my  people. 
And  they  shall  teach  no  more  every  man  his  brother,  and  every  man  his 
neighbor,  saying,  Know  the  Lord,  for  they  shall  all  know  me,  from  the 
least  of  them  to  the  greatest  of  them,  saith  the  Lord  : for  I will  forgive 
their  iniquity,  and  I will  remember  their  sins  no  more/7  Jer.  31  :33,  34. 
Oh  what  an  error  is  it,  that  there  is  no  inherent  righteousness  in  the  saints! 
That  there  is  no  grace  in  the  soul  of  a believer,  but  only  in  Christ  ! Is  not 
this  the  ordinary  scripture  phrase,  “I  will  put  my  Spirit  within  you,”  Ezek. 
36  : 27.  And  “ the  water  that  I shall  give  you,  shall  be  in  you  a well  of 
water  springing  up  into  everlasting  life,”  John  4 : 14.  And,  “ the  anoint- 
ing which  you  have  received  of  him  abideth  in  you,”  1 John  2 : 27.  “And 
Christ  in  you  the  hope  of  glory,”  Col.  1 : 27.  Observe  how  “ the  spirit  of 
the  living  creature  was  in  the  wheels,”  Ezek.  1 : 20.  So  that  when  the 
Spirit  went,  they  went,  and  when  the  Spirit  was  lifted  up,  they  were  lifted 
up ; even  so  is  the  Spirit  of  Christ  in  the  saints,  acting,  and  guiding,  and 
framing  and  disposing  them  to  move  and  walk  according  to  his  laws.  “ The 
kingdom  of  heaven  is  within  you,”  saith  Christ,  Luke  17  : 21:  And  “I 

delight  to  do  thy  will,  0 my  Cod,  saith  David,  yea,  thy  law  is  within  my 
heart,”  Psal.  40:8.  0 my  soul,  if  thou  art  in  covenant  with  God,  be- 
sides the  indwelling  of  the  Spirit,  there  is  a certain  spiritual  power,  or  prin- 
ciple of  grace,  which  Christ  by  his  Spirit  hath  put  into  thy  heart,  enabling 
thee  in  some  measure  to  move  thyself  towards  God.  And  this  principle  is 
sometimes  called  a new  life,  Rom.  6:4.  Sometimes,  “a  living  with 
Christ,”  Rom.  6:8  Sometimes,  “ a being  alive  to  God,”  Rom.  6:11. 
Sometimes,  “ a revealing  of  his  Son  in  man,”  Gal.  1 : 16.  And  sometimes, 
“a  putting  of  the  law  into  our  inward  parts,  and  a writing  of  the  law  within 
the  heart,”  Jer.  31  : 33.  0 consider  of  this  inward  principle,  it  is  an  ex- 

cellent subject  worthy  of  thy  consideration  ! 

2.  “ I will  be  their  God,  and  they  shall  be  my  people ;”  Consider  God 
essentially,  and  personally,  God  the  Father,  God  the  Son,  and  God  the  Holy 
Ghost;  God  in  himself,  and  God  in  bis  creatures:  this  very  promise  turns 
over  heaven,  and  earth,  and  sea,  and  land,  and  bread,  and  clothes,  and  sleep, 
and  the  world,  and  life,  and  death,  into  free  grace.  No  wonder  if  God  set 
this  promise  in  the  midst  of  the  covenant,  as  the  heart  in  the  midst  of  the 
body,  to  communicate  life  to  all  the  rest;  this  promise  hath  an  influence 
into  all  other  promises,  it  is  the  great  promise  of  the  new  covenant,  it  is  as 
great  as  God  is,  though  the  heavens  and  the  heaven  of  heavens  be  not  able 
to  contain  him,  yet  this  promise  contains  him,  God  shuts  up  himself  (as  it 
were)  in  it.  “I  will  be  their  God.  2.  They  shall  be  my  people,  i.  e.  they 
shall  be  to  me  a peculiar  people,”  Titus  2 : 14.  The  word  hath  this  em- 
phasis in  it,  that  God  looks  upon  all  other  things  as  accidents  in  comparison, 
and  his  substance  is  his  people  : they  are  his  very  portion,  “ For  the  Lord's 
portion  is  his  people,  Jacob  is  the  lot  of  his  inheritance,”  Deut.  32:9. 
They  are  his  treasure,  his  peculiar  treasure  above  all  people ; “ If  ye  will 
obey  my  voice  indeed,  and  keep  my  covenant,  then  ye  shall  be  a peculiar 
treasure  uuto  me  above  all  people,  for  all  the  earth  is  mine,”  Exod.  19  :5. 
Observe,  O my  soul,  All  the  earth  is  mine,  q.  d.  All  people  is  my  people, 
but  I have  a special  interest  in  my  covenanted  people,  they  only  are  my 
portion,  my  peculiar  treasure.  “Blessed  be  Egypt  my  people,  Assyria  the 
work  of  my  hands : and  Israel  mine  inheritance,”  Isa.  19  : 25.  I have 
made  all  people  : Egypt,  and  Assyria,  and  all  the  world  is  mine,  but  only 
Israel  is  my  inheritance  : the  saints  are  those  that  God  satisfies  himself  in  : 
the  saints  are  those  that  God  hath  set  his  heart  upon  ; they  are  children 
of  the  highest  God,  they  are  the  spouse  that  are  married  to  the  Lamb : 


CHAP.  II.] 


LOOKING  UNTO  JESUS. 


137 


they  are  nearer  God  in  some  respects  than  the  very  angels  themselves,  for 
the  angels  are  not  in  a mystical  union  so  married  to  Christ,  as  God’s  people 
are.  Oh  the  happiness  of  saints;  “ I will  be  their  God,  and  they  shall  be 
my  people.” 

3.  “ They  shall  teach  no  more  every  man  his  neighbor,  and  every  man 

his  brother,  saying,  Know  the  Lord,  for  they  shall  all  know  me  from  the 
least  of  them  to  the  greatest  of  them,  saith  the  Lord.”  Consider  of  this  ! 
Oh  poor  soul,  thou  complainest  many  a time  of  thy  weakness,  thou  knowest 
little  or  nothing  : why,  see  here  a glorious  promise,  if  thou  art  but  in  cove- 
nant with  God,  then  shalt  thou  be  taught  of  God,  and  then  thou  shalt  know 
God  far  more  clearly  than  the  Jews  of  old;  he  will  open  to  thee  all  his 
treasures  of  wisdom  and  knowledge,  he  will  bestow  on  thee  a greater  mea- 
sure of  his  Spirit,  “ So  that  out  of  thy  belly  shall  flow  rivers  of  living 
waters,”  John  7 : 38.  We  say,  a good  tutor  may  teach  more  in  a day,  than 
another  in  a week,  or  a month  : now,  the  promise  runs  thus,  “ That  all  thy 
children  shall  be  taught  of  God,”  Isa.  54  : 13.  Not  that  private  instruction, 
or  public  ministry  must  be  excluded  ; we  know  these  are  appointed  under 
the  New  Testament,  and  are  subordinate  to  the  Spirit’s  teaching;  but  that 
the  teachings  of  God  do  far  surpass  the  teachings  of  men,  and  therefore  the 
knowledge  of  God  under  the  New  Testament  shall  far  surpass  that  under 
the  Old:  herein  appears  the  excellency  of  Christ’s  prophetical  office,  “He 
is  such  a Prophet  as  enlightens  every  man  within,  that  comes  into  the 
world ; he  is  such  a Prophet  as  baptizeth  with  the  Holy  Ghost  and  with 
fire,  John  1 : 9,  33.  “ He  is  such  a Prophet  as  makes  men’s  hearts  to  burn 

within  them,  when  he  speaks  unto  them,”  Luke  24  : 32.  He  is  such  a 
Prophet  as  bids  his  ministers  “ Go,  teach  all  nations,  and  I will  be  with 
you  : and  I will  make  you  able  ministers,  not  of  the  letter,  but  of  the 
Spirit,”  Matth.  28  : 19,  20.  He  is  such  a Prophet  as  teacheth  inwardly, 
clearly,  experimentally  and  sweetly : no  man  in  the  world  can  say  this,  or 
do  this,  but  Jesus  Christ,  the  great  Prophet  of  the  church,  whom  God  hath 
raised  up  like  unto  Moses,  or  far  above  Moses.  0 my  soul,  consider  if  thou 
art  thus  taught  of  God  ! 

4.  “ I will  forgive  their  iniquity,  and  I will  remember  their  sins  no 
more.”  Consider  of  this.  “ Blessed  are  they  whose  iniquities  are  forgiven, 
and  whose  sins  are  covered,”  Rom.  4 : 7.  Consider,  0 my  soul,  suppose  thy 
case  and  thy  condition  thus ; as  thou  livest  under  laws  of  man,  so  for  the 
transgression  of  those  laws  thou  art  called  to  account;  the  judge  weighs, 
and  gives  an  impartial  and  just  judgment,  he  dooms  thee  to  the  axe,  or 
rack,  or  wheel ; and  because  of  the  aggravation  of  thy  crime,  he  commands 
thee  to  be  tortured  leisurely,  that  bones,  sinews,  lights,  joints  might  be 
pained,  for  twenty,  thirty,  forty,  fifty  years;  that  so  much  of  thy  flesh 
should  be  cut  off  every  day ; that  such  and  such  a bone  should  be  broken 
such  and  such  a day ; and  that  by  art  the  flesh  should  be  restored,  and  the 
bone  cured  again ; that  for  so  many  years,  as  is  said,  thou  mightest  be  kept 
every  day  dying,  and  yet  never  die;  that  all  this  while  thou  must  have  no 
sleep,  nor  ease,  nor  food,  nor  clothing  convenient  for  thee;  that  whips  of 
iron,  lashes  and  scourges  of  scorpions,  that  racks,  wheels,  caldrons  full  of 
melted  lead  should  be  the  prepared  instruments  of  thy  continual,  horrible, 
terrible  torments : in  this  case,  suppose  a mighty  prince,  by  an  act  of  free 
and  special  grace  should  deliver  thee  from  this  pain  and  torture,  and  not 
only  so,  but  should  give  thee  a life  in  perfect  healrh,  should  put  thee  into  a 
paradise  of  pleasures,  where  all  the  honors,  acclamations,  love  and  service 
of  a world  of  men  and  angels  should  await  thee,  and  where  thou  shoullst  be 
elevated  to  the  top  of  all  imaginable  happiness,  above  Solomon  in  his  highest 
royalty,  or  Adam  in  his  first  innocency  ; were  not  this  a mercy?  Wouldst 
thou  not  think  it  the  highest  act  of  grace  and  love,  that  any  creature  could 


138 


LOOKING  UNTO  JESUS. 


[BOOK  III. 


extend  to  his  fellow  creature  ? And  yet,  0 my  soul,  all  this  is  nothing  but 
a shadow  of  grace  in  comparison  of  the  love  and  the  rich  grace  of  God  in 
Christ  in  the  justification  of  a sinner.  If  thou  hast  a right  to  this  promise, 
“ I will  forgive  thy  iniquity,  and  I will  remember  thy  sins  no  more,”  then 
thou  art  delivered  from  eternal  death,  and  thou  art  entitled  to  an  eternal 
kingdom.  0 know  thy  blessedness  aright ! consider  how  infinitely  thou  art 
engaged  to  God  and  Christ,  and  mercy,  and  free  grace  ! this  promise  sounds 
forth  nothiug  but  grace  and  blessing ! grace  from  God,  and  blessing  on  us ; 
it  is  grace,  because  nothing  but  grace  and  mercy  can  forgive ; it  is  grace, 
because  God,  if  he  will,  hath  power  in  his  hand  to  revenge ; he  doth  not 
pass  by  sin  as  men  do  offences,  when  they  dissemble  forgiveness;  they  may 
forgive,  because  they  have  not  power  to  avenge  : it  is  otherwise  with  God ; 
“ To  me  belongs  vengeance,  and  recompense,”  saith  God,  Deut.  32  : 35. 
He  is  able  to  destroy,  and  yet  he  chooseth  to  forgive.  This  is  his  name, 
“ Strong  and  gracious,”  Exod.  36  :4. 

0 my  soul,  thou  art  apt  to  complain.  u What ! will  the  Lord  forgive 
my  sins  ? What  reason  hath  God  to  look  on  me,  to  pardon  me,  to  pluck 
me  as  a firebrand  out  of  the  fire  of  hell  ? Why  should  God  forgive  me  V* 
But  now  consider  (if  thine  heart  be  humbled)  the  Lord  will  do  it, — 

1.  “Because  he  delighteth  in  mercy,”  Micah  7 : 18.  It  is  a pleasure  to 
God  to  forgive  sins;  never  did  we  take  more  pleasure,  nor  so  much  pleasure 
in  acting  and  committing  of  sin,  as  he  doth  in  the  pardoning  of  sin;  he  is 
“ the  Father  of  mercies,”  2 Cor.  1 : 3.  He  delights  in  mercy,  as  a father 
in  his  children  ; it  doth  him  good  to  see  the  fruits  of  his  own  mercy,  in  taking 
away  the  sins  of  his  own  people. 

2.  Because  it  is  his  purpose,  which  he  hath  purposed  within  himself  from 
all  eternity  : this  was  the  great  design  of  God  (as  you  have  heard)  to  make 
his  grace  glorious  in  those  whom  he  intends  to  save;  he  will  save  “to  the 
praise  of  the  glory  of  his  grace,”  Eph.  1 : 6.  He  will  not  lose  his  glory, 
he  will  be  “admired  in  his  saints,”  2 Thess.  1:10.  He  will  make  the 
world  to  wonder,  when  it  shall  be  known  what  sin  hath  been  committed  by 
them,  aud  paadoned  by  him.  And  hence  it  is  that  God’s  people  are  called 
vessels  of  mercy,  “ That  he  might  make  known  the  riches  of  his  glory  on 
the  vessels  of  mercy,”  Bom.  9 : 23.  For,  as  vessels  are,  or  may  be  filled 
up  to  the  brim,  so  the  vessels  of  mercy  shall  be  filled  with  mercy  up  to  the 
brim,  that  the  riches  of  his  glory  in  the  pardon  of  sin  may  be  seen  and  known 
to  the  wonder  of  all  the  world. 

3.  Because  it  is  his  nature  and  inclination  to  pardon  sin.  This  appears, 

1.  In  the  proclaiming  of  his  name,  “ The  Lord,  the  Lord  God,  merciful  and 
gracious,  long-suffering,  and  abundant  in  goodness  and  truth,  keeping  mercy 
for  thousands,  forgiving  iniquity,  and  transgression,  and  sin,”  Exod.  34:6. 

2.  In  his  gracious  invitatious,  “Come  unto  me,”  saith  Christ,  Matth.  11  : 28. 
If  sin  burden  you,  I will  ease  you.  3.  In  his  patience  and  waiting  for 
repentance;  he  waits  to  this  very  end,  That  “he  might  be  gracious,  and 
that  he  may  have  mercy,  for  the  Lord  is  a God  of  jndgment,”  Isa.  30  : 18. 

4.  Because  it  is  his  promise  to  pardon  sin  : “ I,  even  I am  he  that  blots 
out  thy  trausgression  for  my  own  sake,  aud  will  not  remember  thy  sins,” 
Isa.  43  : 25.  This  promise  of  pardon  is  one  of  the  great  blessings  of  the 
covenant  of  grace ; you  hear  the  words  in  this  very  expressure  of  it,  “ I will 
forgive  their  iuiquity,  aud  I will  remember  their  sins  no  more,”  Jer.  31  : 34. 

Now,  come,  consider,  0 my  soul,  of  every  particular  in  this  gracious 
covenant,  and,  0 ! be  serious  in  thy  consideration  ; surely  there  is  too  much 
expense  of  thy  spirit  upon  vain,  and  transitory  and  worldly  thiugs.  Alas ! 
alas  ! thou  hast  but  a short  time  to  live,  aud  the  strength  of  thy  mind,  that 
I call  for,  it  is  the  most  precious  thiug  thou  hast;  0 then  let  the  busiuess 
and  activeness  of  thy  mind,  let  the  inmost  thoughts,  aud  deep  affections  be 


CHAP.  II.]  LOOKING  UNTO  JESUS.  139 

acted  and  exercised  on  this  subject : be  careful  that  none  of  these  waters 
run  besides  the  mill.  If  God  and  Jesus,  and  all  thy  good  be  included  here, 
why  should  not  thy  whole  soul  be  intent  on  this  : Why  shouldst  thou 
spend  it  on  the  creature?  Why  shouldst  thou  be  so  subject  to  carnal 
griefs,  and  fears  ? Surely  all  these  are  litter  to  be  fixed  on  God  in  Christ, 
on  Jesus  in  a covenant  of  grace. 

Sect.  III. — Of  desiring  Jesus  in  that  respect. 

8.  We  must  desire  after  Jesus  carrying  on  the  great  work  of  our  salva- 
tion in  a way  of  covenant,  before  his  coming  in  the  flesh.  It  is  not  enough 
to  know  and  consider,  but  we  must  desire.  Thus  is  the  order  of  God’s  work  ; 
no  sooner  hath  his  Spirit  clearly  revealed  the  goodness  of  the  promise,  that 
we  come  to  know,  but  the  soul  considers  of  it,  turns  it  upside  down,  views 
it  in  all  its  excellencies,  weighs  it  in  the  balance  of  its  best  and  deepest 
meditations.  This  done,  the  affections  begin  to  stir,  and  the  soul  begins 
thus  to  reason ; 0 happy  I,  that  I see  the  goodness  ot  this  gracious 
promise ; but  miserable  I,  if  I come  to  see  this,  and  never  have  a share  in 
it;  0 ! why  not  I,  Lord  ! Why  not  my  sins  pardoned  ? Why  not  my  cor- 
ruptions subdued?  Why  not  the  law  written  in  my  heart,  and  put  into  my 
inward  parts  ? Why  may  not  I say,  “ My  Lord,  and  my  God;  or,  I am  my 
Beloved’s,  and  my  Beloved  is  mine  ?”  Why  not  this  covenant  established 
between  God  and  me  ? Now  my  soul  thirsts  after  this  as  a thirsty  land, 
my  affections  hunger  after  Jesus  in  a covenant  of  grace;  “ Oh,  I would  fain 
be  in  covenant  with  God  ; for  this  is  all  my  salvation,  and  all  my  desire,  2 
Sam.  23  : 5.  But  here  is  an  objection. 

Object.  The  object  of  this  desire  is  apprehended  as  absent  and  distant ; 
we  do  not  covet  those  things  that  we  do  enjoy  ; if  they  are  present,  we  ra- 
ther rest  in  them,  than  move  towards  them,  or  desire  after  them  ; how  then 
should  David,  or  any  soul,  already  in  a covenant  of  grace,  desire  after  the 
covenant?  What  is  this  ? “ He  hath  made  with  me  an  everlasting  cove- 

nant, ordered  in  all  things,  and  sure,  for  this  is  all  my  salvation  and  all  my 
desire,”  2 Sam.  23  : 5. 

Ans.  It  is  true,  the  object  of  desire,  qua  tale , is  something  absent;  yet 
not  always  absent  in  the  whole,  but  in  parts  and  degrees  of  it : the  very 
presence  of  a good  thing  does  in  some  sort  quicken  the  desires  towards  the 
same  thing,  so  far  forth  as  it  is  capable  of  improvements  or  augmentations : 
as  we  see  in  external  riches  of  the  body  none  desireth  them  more  eagerly 
than  those  that  possess  them  ; and  the  more  gracious  the  soul  is,  the  more 
is  the  heart  enlarged  in  the  appetition  of  a greater  measure  of  grace,  as  the 
putting  in  some  water  into  a pump  doth  draw  forth  more : no  man  is  so  im- 
portunate in  praying,  “ Lord,  help  my  unbelief,”  as  he  that  can  say,  “ Lord, 
I believe things  may  be  desired,  in  order  to  improvement  and  further  de- 
grees of  them.  Again,  things  present  may  be  the  object  of  our  desires  unto 
continuance;  as  he  that  delighteth  in  a good  thing  that  he  hath,  he  desireth 
the  continuance  of  that  delight;  so  the  soul  of  a man  having  a reach  as  far 
as  immortality,  it  may  justly  desire  as  well  the  perpetuity,  as  the  presence 
of  those  good  things  it  enjoyeth. 

Come  then  0 my  soul,  and  whet  on  thy  desires,  in  every  of  these  re- 
spects : as,  I.  Desire  after  thy  interest  in  the  covenant.  2.  Desire  after 
thy  improvement  of  the  covenant.  3.  Desire  after  the  continuance  of  thy 
covenant  state.  4.  Desire  after  Jesus  the  great  business,  or  the  all  in  all 
in  a covenant  of  grace. 

1.  Desire  after  thy  interest  in  the  covenant : 0 say  in  thyself,  Is  it  thus  ? 
Is  the  Lord  willing  to  receive  me  to  his  grace?  Was  that  his  voice  in  the 
streets  ? “ How  long,  ye  simple  ones,  will  ye  love  simplicity  ? — Turn  ye  at 


140 


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[BOOK  in. 


my  reproof?  Prov.  1 : 22,23.  Behold  I will  pour  out  my  Spirit  unto  you? 
Was  that  his  proclamation,  u Ho,  every  one  that  thirsteth,  come  ye  to  the 
waters  : incline  your  ear  and  come  unto  me ; — And  I will  make  an  ever- 
lasting covenant  with  you,  even  the  sure  mercies  of  David,”  Isa.  55: 1.  3. 
Aud  are  the  promises  offered  in  the  covenant  ? “I  will  put  my  law  into 
your  inward  parts,  and  I will  write  it  in  your  hearts,  and  I will  be  your 
God,  and  ye  shall  be  my  people,”  Jer.  31 :33.  Oh,  the  blessed  condition 
of  those  people  that  are  in  covenant  with  God  ? “ Blessed  art  thou,  0 Is- 
rael, who  is  like  unto  thee,  0 people  saved  by  the  Lord?”  Deut.  33  :29. 
Oh,  happy  is  the  people  that  be  in  such  a case;  yea,  happy  is  the  people 
whose  God  is  the  Lord,”  Psal.  144  : 15.  But,  ah  ! what  can  I say  ? No 
sin  like  unto  my  sin,  no  misery  like  unto  my  misery;  alas  ! I am  an  alien 
to  God,  I am  separated  from  his  people,  I am  out  of  the  covenant ; like  a 
poor  prodigal,  I die  for  hunger,  while  those  that  are  in  my  Father’s  house 
have  bread  enough  : Oh  that  I were  in  their  condition  ! never  did  David 
long  more  for  the  waters  of  the  well  of  Bethlehem,  than  my  soul  now  touch- 
ed with  the  sense  of  sin,  doth  desire  to  be  at  peace  with  God,  and  in  cove- 
nant wdth  God  : Oh,  I thirst,  I pant,  I gasp  after  him,  I long  for  commu- 
nion and  peace  with  him  : “ With  my  soul  do  I desire  thee  in  the  night; 
yea,  with  my  spirit  within  me  do  I seek  thee  early,”  Isa.  26  : 9. 

2.  Desire  after  thy  improvement  of  the  covenant ; it  may  be  God  hath 
given  thee  an  interest  in  it,  but,  alas,  thy  hold  is  so  weak,  that  thou  scarce 
knowest  the  meaning  of  it : the  Lord  may  answer,  but  yet  he  speaks  darkly 
as  sometimes  he  speaks  to  the  woman,  John  8:11,  “ Go  thy  way,  aud  sin 
no  more;”  it  is  a middle  kind  of  expression,  neither  assuring  her  that  her 
sin  was  pardoned,  nor  yet  putting  her  out  of  hope  but  it  might  be  pardoned; 
so  it  may  be  God  hath  given  thee  some  little  ease,  but  he  hath  not  spoken 
full  peace;  go  on  then  and  desire  more  and  more  after  confirmation.  Say 
in  thine  heart,  0 Lord,  thou  hast  begun  to  show  grace  unto  thy  servant : 
but,  oh,  manifest  to  me  all  thy  goodness.  Thou  hast  given  me  a drop,  and 
I feel  it  so  sweet,  that  I now  thirst,  and  long  to  enjoy  the  fountain ; thou 
hast  given  me  a kiss  of  thy  mouth,  and  now  I pant  to  be  united  to  thee  in  a 
more  perfect  and  consummate  marriage;  thou  hast  given  me  a taste,  but 
my  appetite  aud  desire  is  not  hereby  diminished,  but  enlarged ; and  good 
reason,  for  what  are  these  drops  and  tastes,  but  only  “ the  first  fruits  of  the 
Spirit  ?”  Bom.  8 :23.  and  “ earnests  of  the  Spirit,”  Eph.  1 : 14.  Oh  then, 
what  are  those  harvests  of  joy  ? What  are  those  treasures  of  wisdom,  and 
free  grace  hid  in  God  ? I have  indeed  beheld  “ a feast  of  fat  things  full  of 
marrow,  of  wine  on  the  lees  well  refined ; but,  0 what  a famine  is  yet  in 
my  spirit!  0 Lord,  I have  longed  for  thy  salvation,  I am  ready  to  swoon  for 
further  union,  and  clearer  manifestation  of  my  share  and  interest  in  this 
covenant  of  grace  come,  Lord  Jesus,  come  quickly. 

3.  Desire  after  continuance  of  thy  covenant-state  : many  a sweet  soul 
cannot  deny  but  that  the  Lord  hath  showed  mercy  on  him,  but  he  fears 
that  he  shall  not  hold  out : he  feels  within  such  a power  of  corruption,  such 
strong  temptation,  so  many  lusts,  that  now  he  doubts.  “ 0,  what  will  be- 
come of  my  poor  soul  ? What  will  be  the  issue  of  this  woful  work  ?”  Why, 
come  now,  and  desire  after  perseverance,  when  Peter  was  ravished  on  the 
mount,  “It  is  good  being  here,  says  he,  let  us  build  tabernacles,”  Matth. 
17  : 4.  His  desire  was  to  have  continued  there  for  ever;  and  it  was  the 
prayer  of  Christ  in  Peter’s  behalf,  “ I have  prayed  for  thee  that  thy  faith 
fail  not,”  Luke  22  : 32.  What  was  this  prayer  but  Christ’s  vehement 
desire  of  Peter’s  continuing  in  the  faith  ? Shall  Christ  desire,  and  wilt  not 
thou  desire  after  thy  own  perfection  ? 0,  come  with  these  pantings  and  breath- 
ings after  God;  put  forth  thy  desires  in  these  and  the  like  impressions, 
“ 0 Lord,  thou  hast  said,  I will  betroth  thee  unto  me  for  ever,”  PIos.  2 : 19. 


CHAP,  n.] 


LOOKING  UNTO  JESUS. 


141 


And  what  means  this,  but  that  the  conjugal  love  of  Christ  with  a gracious 
soul,  shall  never  be  broken  ? what  means  this,  but  that  the  bond  of  union 
in  a believer  to  Christ  is  fastened  upon  God,  and  the  Spirit  of  God  holds 
the  other  end  of  it,  and  so  it  can  never  be  broken  ? 2.  0 Lord,  thou  hast 

discovered  in  thy  word,  that  this  union  is  in  the  Father,  who  hath  laid  a 
sure  foundation,  “ The  foundation  of  God  standeth  sure,  having  this  seal, 
the  Lord  knoweth  them  that  are  his,”  2 Tim.  2 : 19.  And  that  this  union 
is  in  the  Son,  who  loves  his  to  the  end  : and  that  this  union  is  in  the  Spirit 
who  abides  in  the  elect  for  ever.  3.  Thou  hast  discovered,  That  “ the 
mountains  shall  depart,  and  the  hills  be  removed  ; but  my  kindness  shall 
not  depart  from  thee,  neither  shall  the  covenant  of  my  peace  be  removed, 
saith  the  Lord,  that  hath  mercy  on  thee,”  Isa.  54  : 10.  4.  Thou  hast  said, 

That  “ the  saints  shall  be  kept  by  the  power  of  God,”  1 Pet.  1:5.  q.  d. 
The  special  power,  I mean,  to  put  forth  in  this  world,  it  is  to  uphold  the 
spirits  of  my  saints ; the  special  work  I have  in  the  world  to  exercise  my 
power  about,  it  is  to  keep  Christ  and  the  saints  together,  it  is  through  the 
power  of  God,  that  heaven  and  earth  is  kept  up,  but  if  God  must  withdraw 
his  power  from  the  one  of  these,  sooner  shall  heaven  and  earth  fall  in 
pieces,  than  God  would  not  uphold  one  gracious  soul  that  hath  union  with 
his  Son  Jesus  Christ.  And  if  these  be  thy  sayings,  why  then,  Lord,  I 
desire  the  accomplishment!  0 fulfil  what  thou  hast  said;  it  would  break 
my  heart,  if  ever  the  covenant  should  be  broken  betwixt  me  and  thee ; my 
desire  is  towards  thee,  and  the  more  I enjoy  thee,  the  more  and  more  I 
desire  and  pant  after  thee ; my  desires  are  like  thyself,  infinite,  eternal, 
everlasting  desires. 

4.  Desire  after  Jesus,  the  great  business,  or  the  all  in  all,  in  a covenant 
of  grace;  the  most  proper  object  of  desire,  especially  to  man  fallen,  is  Je- 
sus Christ;  hence  it  is,  that  a poor  sinner,  under  the  sense  of  sin,  cries 
out  with  that  vehemency  of  desire,  (Rutherford's  trial  of  faith,)  u Christ, 
and  none  but  Christ ; give  me  Christ,  or  I die,  I am  undone,  I am  lost  for 
ever.”  But  what  is  Christ,  or  Jesus  to  a covenant  of  grace?  I answer, 
He  is  the  great  business,  he  is  the  all  in  all.  Christ  hath  at  least  a six- 
fold relation  to  the  covenant  of  grace.  1.  As  he  is  more  than  a creature, 
he  is  the  covenant  itself.  2.  As  he  deals  betwixt  parties,  he  is  the  mes- 
senger of  the  covenent.  3.  As  he  saw,  heard,  and  testified  all,  he  is  the 
witness  of  the  covenant.  4.  As  he  undertaketh  for  the  parties  at  variance, 
he  is  the  surety  of  the  covenant.  5.  As  he  standeth  between  the  contrary 
parties,  he  is  the  Mediator  of  the  covenant.  6.  As  he  signeth  the  covenant, 
and  closeth  all  the  articles,  he  is  the  Testator  of  the  covenant.  0 here  is 
abundance  of  fuel  for  thy  desire  to  work  upon.  1.  Consider  the  fuel,  and 
then  set  on  flame  thy  desire. 

1.  Christ  is  the  covenant  itself,  u I will  give  thee  for  a covenant  of  the 
people,  for  a light  of  the  Gentiles,  Isa.  42  : 6.  And  I will  preserve  thee, 
and  give  thee  for  a covenant  of  the  people,”  Isa.  41  : 9.  Christ,  God  and 
man,  is  all  the  covenant:  1.  Fundamentally,  he  is  the  original  of  the  cove- 
nant; the  covenant  of  grace  takes  its  being  and  beginning  from  Christ,  he 
is  the  covenant-maker,  undertaker,  manager,  dispatcher,  he  doth  every 
thing  in  the  covenant.  2.  Materially,  the  very  substance  of  the  covenant 
stands  in  this,  “I  will  be  their  God,  and  they  shall  be  my  people.”  Now, 
Christ  he  is  both  these  in  himself;  he  is  God  unto  his  people,  and  he  is 
the  people  representatively  unto  God,  and  before  God.  3.  Equivalently, 
many  branches  or  fruits  of  the  covenant  are  to  be  fulfilled  to  believers  in 
their  season ; but,  as  soon  as  ever  they  are  justified,  Christ  is  said  to  be  the 
covenant,  as  a present  pawn  or  earnest  delivered  into  the  hands  of  a man  at 
the  very  instant  of  his  justification ; and  this  pawn  is  of  equal  value  and 
worth  with  the  whole  covenant  when  it  is  fulfilled  to  the  uttermost.  Thus 


142 


LOOKING  UNTO  JESUS. 


[BOOK  III. 

Christ,  in  every  of  these  respects,  is  the  covenant  itself,  he  is  the  very  peace 
and  reconciliation  itself,  “And  this  man  shall  be  the  peace,  when  the  Assy- 
rian shall  come  into  our  land/’  Micah  5:5.  As  fire  is  hot  for  itself,  and 
all  tilings  hot  for  it;  as  they  participate  of  it;  so  Christ  is  the  covenant 
itself,  and  all  we  are  so  far  in  covenant  to  Christ,  as  we  have  any  thing  of 
Christ;  want  Christ,  and  want  peace,  and  want  the  covenant  of  grace. 

2.  Christ  is  the  messenger  of  the  covenant,  “ The  Lord,  whom  ye  seek, 
shall  suddenly  come  to  his  temple,  even  the  messenger  of  the  covenant 
whom  ye  delight  ifi,”  Mai.  3 : 1.  Christ  travels  with  tidings  between  the 
parties  of  the  covenant.  1.  He  reports  of  God  to  us,  he  commends  his 
Father  to  us,  “ My  Father  is  the  husbandman,”  and  “ this  is  the  Father’s 
will  which  hath  sent  me,  that  of  all  which  he  hath  given  me  I should  lose 
nothing,”  John  15  : 1.  6 : 39,  48.  8 : 12.  And  he  commends  himself  to 

us.  It  became  the  Lord  Jesus  to  commend  himself,  “I  am  the  bread  of 
life,  I am  the  light  of  the  world,  I am  the  door,  I am  the  good  shepherd,” 
John  10  : 9,  11.  It  is  a wonderful  thing  how  Christ  is  a broker  (as  I may 
say)  for  Christ;  “Wisdom  crieth  out,  she  uttereth  her  voice  in  the  streets, 
Come,  eat  of  my  bread,  and  drink  of  my  wine  which  I have  mingled,” 
Prov.  1 : 20,  and  9 : 5.  Ministers  cannot  speak  of  Christ,  and  of  his  Father, 
as  he  can  do  himself.  0 my  soul,  to  excite  thy  desires,  come,  and  hear 
Christ,  speak  of  Christ,  and  of  his  Father,  and  of  heaven,  for  he  saw  all. 
2.  He  reports  of  us  to  God,  he  commends  us  to  his  Father,  0 righteous 
Father,  the  world  has  not  known  thee,  but  I have  known  thee,  and  these 
have  known  that  thou  hast  sent  me,  John  17  : 25.  Christ  gives  a good  re- 
port of  the  saints  in  heaven  ; the  Father  and  the  Son  are  speaking  of  them 
(as  I may  say)  behind  back.  And  surely  a good  report  in  heaven  is  of 
high  esteem  ; Christ  tells  over  Ephraim’s  power  behind  his  back,  “ I have 
surely  heard  Ephraim  bemoaning  himself  thus,  Thou  hast  chastised  me, 
and  I was  chastised,  as  a bullock  unaccustomed  to  the  yoke ; turn  thou  me, 
and  I shall  be  turned,  thou  art  the  Lord  my  God  :”  And  thereupon  God 
resolves,  “Is  Ephraim  my  dear  son  ? Is  he  a pleasant  child?  for  since  I 
spake  against  him,  I do  earnestly  remember  him  still,  therefore  my  bowels 
are  troubled  for  him,  I will  surely  have  mercy  upon  him,  saith  the  Lord,” 
Jer.  31  : 18,  20.  Happy  souls  of  whom  Christ  is  telling  good  tidings  in 
heaven  ! he  is  the  angel  of  the  covenant. 

3.  He  is  the  witness  of  the  covenant ; he  saw,  and  heard  all,  “ Behold, 
I have  given  him  for  a witness  to  the  people,”  Isa.  55  : 4.  And  he  is  called, 
“ The  faithful  witness.  The  Amen.  The  faithful  and  true  witness,”  Rev. 
1 : 5,  and  3 : 24.  The  covenant  saith,  “ The  Son  of  man  came  to  seek,  and 
to  save  that  which  was  lost;”  Luke  19  : 10.  Amen,  saith  Christ,  I can  wit- 
ness that  to  be  true.  The  covenant  saith,  Christ  died,  and  rose  again  for 
sinners;  Amen,  saith  Christ,  “ I was  dead,  and  behold,  I live  for  ever  more,” 
Amen,  Rev.  1 : 18.  There  is  not  any  thing  said  in  the  covenant,  but 
Christ  is  a witness  to  it,  and  therefore  we  read  in  the  very  end  of  the  Bible, 
this  subscription  (as  I may  call  it)  in  relation  to  Christ,  “ He  which  testi- 
fied these  things,  saith,  “Surely  1 come  quickly  ” Amen,  Rev.  22  : 20. 

4.  Christ  is  the  surety  of  the  covenant;  “In  as  much  as  not  without  an 
oath  he  was  made  a priest; — By  so  much  was  Jesus  made  a surety  of  a bet- 
ter testament,”  Heb.  7 : 20,  22.  The  covenant  of  works  had  a promise,  but 
because  it  was  to  be  broken,  and  done  away,  it  hath  no  oath  of  God  as  this 
hath  : O doubting  soul,  thou  sayest,  “ Thy  salvation  is  not  sure ; think  on 
this  scripture,  thou  hast  the  oath  of  God  for  it;  it  is  a sworn  article  of  the 
covenant,  “ Believe  in  the  Lord  Jesus,  and  thou  shalt  be  saved.”  And 
to  this  end  is  Christ  a surety.  1.  Surety  for  God,  he  undertakes,  that  God 
shall  fulfil  his  part  of  the  covenant,  “ Fear  not,  little  flock,  for  it  is  your 
Father’s  good  pleasure  to  give  you  the  kingdom,”  Luke  12:32.  And 


chap.il]  LOOKING  UNTO  JESUS.  143 

ti  all  that  the  Father  giveth  me,  shall  come  to  me,  and  him  that  cometh 
unto  me,  I will  in  no  wise  cast  out,”  John  6 :37.  2.  Surety  for  us  : and 

to  this  purpose  he  hath  paid  a ransom  for  us,  and  giveth  a new  heart  to  us, 
and  he  is  engaged  to  lose  none  of  us,  “ Those  that  thou  gavest  me,  I have 
kept,  and  none  of  them  is  lost,”  John  17  : 12. 

5.  Christ  is  the  Mediator  of  the  covenant:  the  apostle  calls  him  “ Jesus 
the  Mediator  of  the  new  covenant,”  Heb.  12:24.  He  hath  something  of 
God,  as  being  true  God  ; and  something  of  man,  as  sharing  with  us  of  the 
nature  of  man ; hence  he  is  a Mediator  by  office,  and  laying  his  hands  on 
both  parties,  as  “a  days-man  doth,”  Job  9:33.  And  in  this  respect  he 
is  a friend,  a reconciler,  and  a servant.  1.  A friend  to  both  parties,  he 
hath  God’s  heart  for  man,  to  be  gracious,  and  he  hath  man’s  heart  for  God, 
to  satisfy  justice.  2.  A reconciler  of  both  parties;  he  brings  down  God 
to  a treaty  of  peace,  and  he  brings  up  man  by  a ransom  paid,  so  that  he 
may  say  unto  both,  “ Father  come  down  to  my  brethren,  my  kindred  and 
flesh  : and  thou  my  sister  and  spouse  come  up  to  my  Father,  and  thy  Fa- 
her,  to  my  God,  and  to  thy  God.”  3.  Is  a servant,  to  both  parties,  “ be- 
hold my  servant,”  saith  God;  “ my  righteous  servant,”  Isa.  42:1,  and 
53:11.  Yea,  and  our  servant,  “ He  came  not  to  be  served,  but  to  serve, 
and  to  give  his  life  a ransom  for  many,”  Matth.  20  : 28. 

6.  Christ  is  the  testator  of  the  covenant : he  died  to  this  very  end,  that 
he  might  confirm  the  covenant,  “ Wheie  a testament  is,  there  must  also  of 
necessity  be  the  death  of  the  testator,  for  a testament  is  of  force  after  men 
are  dead,  otherwise  it  is  of  no  strength  at  all,  while  the  testator  liveth,” 
Heb.  9 : 16,  17.  Christ  then  must  die,  and  Christ’s  blood  must  be  shed,  to 
seal  the  covenant  of  grace;  it  is  not  every  blood,  but  Christ’s  blood,  that 
must  seal  the  everlasting  covenant,  Heb.  13:20.  And  his  blood  being 
shed,  he  is  then  rightly  called  the  testator  of  the  covenant. 

0 what  fuel  is  here  to  set  our  desires  on  flames ! Come,  soul,  and  bend 
thy  desires  towards  Christ,  as  the  sun-flower  towards  the  sun,  the  iron  to 
the  load-stone,  and  the  load-stone  to  the  pole  star : yea,  the  nearer  thou 
drawest  towards  Christ,  the  more  and  more  do  thou  desire  after  Christ; 
true  desires  never  determine  or  expire  : “ He  that  thirsts,  let  him  thirst 
more,  (saith  Bernard,  delect,  evang.  serm .)  and  he  that  desires,  let  him  de- 
sire yet  more  abundantly.”  Is  there  not  cause  ? 0 what  excellencies  hast 

thou  found  in  Christ?  Poor  soul,  thou  hast  undone  thyself  by  sin,  there 
is  but  a stept  betwixt  thee  and  damnation,  but,  to  save  thy  soul,  Christ 
“ comes  leaping  on  the  mountains,  and  skipping  on  the  hill;”  He  enters 
into  a covenant  with  God,  he  is  the  covenant,  the  messenger  of  the  cove- 
nant, the  witness  of  the  covenant,  the  surety  of  the  covenant,  the  Mediator 
of  the  covenant,  the  Testator  of  the  covenant,  the  great  business,  the  all  in 
all  in  a covenant  of  grace.  If  David  could  say,  “ My  soul  breaks  for  the 
longings  that  it  hath  to  thy  judgments  at  all  times,”  Psalm  119:20,  how 
mayest  thou  say,  “ My  soul  breaks  for  the  longings  that  it  hath  to  thy 
mercies,  and  my  Jesus  at  all  times?”  Oh  I gasp  for  grace,  as  the  thirsty 
land  for  drops  of  rain ; I thirst,  I faint,  I languish,  I long  for  an  hearty 
draught  of  the  “fountain  opened  to  the  house  of  David,  and  to  the  inhabi- 
tants of  Jerusalem.”  Oh  that  I could  see  Jesus  flying-  through  the  midst 
of  heaven,  with  the  covenant  in  his  hand  ! Oh  I long  for  that  angel  of  the 
covenant!  I long  to  see  such  another  vision  as  John  did,  when  he  said, 
“ And  I saw  another  angel  fly  in  the  midst  of  heaven,  having  the  ever- 
lasting gospel  to  preach  unto  them  that  dwell  upon  the  earth.”  What! 
Is  that  covenant  in  the  hand  of  Christ?  And  is  my  name  written  in  that 
roll  ? Say  Lord,  is  ruv  name  written  on  the  heart  of  Christ?  Oh  ! if  I had 
the  glory  and  possession  of  all  the  world,  if  I had  ten  thousand  worlds,  and 
ten  thousand  lives,  I wuuld  lay  them  all  down,  to  have  this  poor  trembling 


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[BOOK  m. 


soul  of  mine  assured  of  this  : Oh  my  thirst  is  insatiable,  my  bowels  are  hot 
within  me,  my  desire  after  Jesus  in  reference  to  the  covenant,  is  greedy  as 
the  grave,  the  coals  thereof  are  coals  of  fire  which  hath  a most  vehement 
flame. 

Sect.  IV.  Of  hoping  in  Jesus  in  that  respect. 

4.  We  must  hope  in  Jesus  carrying  on  the  great  work  of  our  salvation, 
in  a way  of  covenant : now,  what  is  hope  but  a good  opinion  of  enjoying  its 
object?  indeed  a good  opinion  is  so  necessary  for  hope,  that  it  makes  almost 
all  its  kinds  and  differences ; as  it  is  greater,  or  lesser,  so  it  causeth  the 
strength  or  weakness,  the  excess  or  defect  of  this  passion,  hope  : this  good 
opinion  is  that  which  renders  hope  either  doubtful  or  certain ; if  certain,  it 
produceth  confidence,  or  presumption  ; presumption  is  nothing  but  an  im- 
moderate hope  without  a ground;  but  confidence  is  that  assurance  of  the 
thing  hoped  for,  in  some  measure,  as  if  we  had  it  already  in  hand.  Hence 
it  is,  that  we  usually  say,  we  have  great,  and  strong,  and  good  hopes,  when 
we  would  speak  them  assured ; which  hath  occasioned  some  to  define  it 
thus,  hope  is  a certain  grounded  confidence,  that  the  desired  good  will  come. 
Not  to  insist  on  this,  all  the  question  is,  whether  those  promises  contained 
in  the  covenant  of  grace  belong  unto  me  ? and  what  are  the  grounds  and 
foundations  on  which  my  hope  is  built?  If  the  grounds  be  weak,  then 
hope  is  doubtful,  or  presumptuous : but  if  the  grounds  be  right,  then  hope 
is  right,  and  I may  cast  anchor,  and  build  upon  it. 

In  the  disquisition  of  these  grounds,  we  shall  only  search  into  those 
qualifications,  which  the  scripture  tells  us  they  are  qualified  with,  with 
whom  the  Lord  enters  into  a covenant  of  grace;  and  these  we  shall  reduce, 
1.  To  the  condition  of  the  covenant.  2.  To  the  promise  of  the  covenant. 
As — 

1.  If  thou  art  in  covenant  with  God,  then  hath  God  wrought  in  thee 
that  condition  of  the  covenant,  a true,  and  lively,  and  soul-saving,  and  jus- 
tifying faith.  “Believe  on  the  Lord  Jesus,  and  thou  shalt  be  saved,” 
Acts  16:31.  “ If  thou  believest,  thou  shalt  be  saved,”  Rom.  10  : 9.  The 

promise  of  life  contained  in  the  covenant  is  made  only  to  believers.  This 
is  so  sure  a way  of  trial,  that  the  apostle  himself  directs  us  thereunto, 
“ Examine  yourselves  whether  you  be  in  the  faith,”  2 Cor.  13  : 5.  Ay, 
but  how  shall  I examine,  for  there  are  many  pretenders  to  faith  in  these 
days?  Why,  thus,  1.  True  faith  will  carry  thee  out  of  thyself,  into  Christ. 
“ I live,  yet  not  I,  but  Christ  liveth  in  me,”  Gal.  2 : 20.  A faithful  man 
hath  not  life  in  himself,  but  in  Christ  Jesus : he  hath  his  spiritual  being  in 
the  Father,  and  in  his  Son  Jesus  Christ,  he  is  joined  to  the  Lord,  and  is 
one  spirit ; he  seeth  the  Father  in  the  Son  and  the  Son  within  himself,  and 
also  the  Father  within  himself  through  the  Son  ; “ know  ye  not  that  Christ 
Jesus  is  in  you,  except  ye  be  reprobates?”  2 Cor.  13  : 5.  “ Ye  shall  know 

me  (saith  Christ)  that  I am  in  the  Father,  and  you  in  me,  and  I in  you,” 
John  14  : 20.  By  faith  we  enjoy  the  glory  of  union  ; “ The  glory  which 
thou  hast  given  men,  I have  given  them,  that  they  may  be  one,  even  as  we 
are  one,  I in  them,  and  thou  in  me,”  John  17  : 22,  23.  Though  we  have 
not  the  glory  of  equality,  yet  we  have  the  glory  of  likeness ; we  are  one 
with  Christ,  and  one  with  the  Father  by  faith  in  Christ.  2.  True  faith 
will  carry  thee  beyond  the  world ; a believer  looks  on  Christ  overcoming 
the  world  for  him,  and  so  by  that  faith  he  overcomes  the  world  through 
him : “ This  is  the  victory  that  overcometh  the  world,  even  your  faith,” 
1 John  5 :4.  Hence  it  is  that  the  saints  are  said  “ to  be  clothed  with  the 
sun,  to  have  the  moon  under  their  feet,”  Rev.  12  : 1.  When  through  faith 
they  are  clothed  with  “the  Sun  of  righteousness,”  the  Lord  Jesus,  then 
they  trample  upon  all  sublunary  things  as  nothing  worth  in  comparison  of 


CHAP.  II.] 


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145 


Christ.  3.  True  faith  is  ever  accompanied  with  true  love;  if  once  by  faith 
thou  apprehendest  God’s  love  and  Christ’s  love  to  thee,  thou  canst  not  but 
love  that  God,  and  love  that  Christ  who  loved  thee,  and  gave  himself  for 
thee;  “We  love  him,  because  he  first  loved  us,”  1 John  4 : 19.  He  that 
loveth  not  God,  hath  not  apprehended  God’s  love  to  him ; if  ever  God  in 
Christ  be  presented  to  thee  for  thy  justification,  it  is  such  a lovely  object, 
that  thou  canst  not  but  love  him  : “he  that  loveth  not,  knoweth  not  God, 
for  God  is  love,”  1 John  4:8.  4.  True  faith  purifies  the  heart,  and  pur- 

geth  out  sin.  When  God  discovers  this,  that  “ he  will  heal  backsliding, 
and  love  freely,  and  turn  away  his  anger  :”  Then  Ephraim  shall  say,  “ What 
have  I anymore  to  do  with  idols?”  Hos.  14:8.  If  ever  Christ  reveal 
himself  as  the  object  of  our  justification,  he  will  be  sure  to  present  him- 
self as  the  pattern  of  our  sanctification : the  knowledge  of  God’s  goodness 
will  make  us  in  love  with  holiness  : “ They  shall  fear  and  tremble,  for  all 
the  goodness,  and  for  all  the  prosperity,  that  I procure  unto  them,  saith 
the  Lord,”  Jer.  33  : 9.  The  golden  chain  of  mercy  let  down  from  heaven, 
doth  bind  us  faster  to  the  service  of  our  God.  5.  Above  all  observe  the 
rise;  true  faith,  if  it  be  true,  it  is  ever  bottomed  upon  the  sense  and  pain 
of  a lost  condition  : spiritual  poverty  is  the  nearest  capacity  of  believing : 
this  is  faith’s  method,  “ Be  condemned  to  be  saved,  be  sick,  and  be  healed.” 
Faith  is  a flower  of  Christ’s  own  planting,  but  it  grows  in  no  soul,  but 
only  on  the  margin  and  bank  of  the  lake  of  fire  and  brimstone,  in  regard 
there  is  none  so  fit  for  Christ  and  heaven,  as  those  who  are  self-sick,  and 
self-condemned  to  hell.  “ They  that  be  whole  need  not  a physician  (saith 
Christ)  but  they  that  are  sick,”  Matth.  9 : 12.  This  is  a foundation  of 
Christ,  that  because  the  man  is  broken,  and  hath  not  bread,  therefore  he 
must  be  sold,  and  Christ  must  buy  him,  and  take  him  home  to  his  own  fire- 
side, and  clothe  him,  and  feed  him  there.  I know,  Satan  argues  thus, 
“Thou  art  not  worthy  of  Christ,  and  therefore  what  hast  thou  to  do  with 
Christ?  but  faith  concludes  otherwise,  I am  not  worthy  of  Christ,  I am 
out  of  measure  sinful,  I tremble  at  it,  and  I am  sensible  of  it,  and  there- 
fore ought  I,  and  therefore  must  I come  to  Christ.”  This  arguing  is  a 
gospel-logic,  and  the  right  method  of  a true  and  saving  faith  : for  what  is 
faith,  but  the  act  of  a sinner  humbled,  weary,  laden,  poor  and  self-con- 
demned ? Oh  take  heed  of  their  doctrine  who  make  faith  the  act  of  some 
vile  person  never  humbled,  but  applying  with  an  immediate  touch,  his  hot, 
boiling  and  smoking  lusts  to  the  bleeding  blessed  wounds  and  death  of  Jesus 
Christ. 

2.  If  thou  art  in  covenant  with  God,  then  hath  God  fulfilled  in  some 
part  tbe  promises  of  his  covenant  to  thy  soul : as — 

1.  Then  hath  God  put  the  law  into  thy  inward  parts,  and  writ  it  in  thy 
Heart : look,  as  indenture  answers  to  indenture,  or  as  face  in  the  glass  an- 
swers to  a face,  so  tbe  conformity  of  thy  heart  and  inwards  to  the  law  of 
God  : thou  obeyest  God’s  will,  and  delightest  in  that  obedience  : thou  sayest 
with  David,  “ I delight  to  do  thy  will,  0 God : yea,  thy  law  is  within  my 
heart,”  Psalm  40  : 8. 

2.  Thou  hast  a covenant-relation  to  God,  and  a covenant-interest  in  God ; 
and  thou  art  by  covenant,  as  one  of  the  people  of  God.  Christ  hath  thy 
soul,  thy  body,  thy  affections,  thy  love  to  the  very  uttermost : God  hath  a 
propriety  and  a peculiarity  in  thee  : thou  art  Christ’s  by  marriage  : thou 
hast  past  over  thyself  unto  him  to  be  his  jewel,  his  spouse,  his  diadem,  his 
crown,  his  servant,  his  child  for  ever. 

3.  Then  art  thou  clearly  taught  to  know  the  Lord ; thou  knowest  him  in 
another  manner  than  thou  didst  before : “ I will  establish  my  covenant  with 
thee,  and  thou  shalt  know  that  I am  the  Lord,”  Ezek.  16  : 60,  62.  There 
is  a double  knowledge.  1.  A speculative  knowledge,  and  thus  men  may 


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[BOOK  in. 


know  much,  but  they  are  not  affected  according  to  the  things  they  know. 

2.  A practical  knowledge;  and  thus,  if  we  know  the  Lord,  we  shall  see  in 
him  that  excellency  and  beauty,  that  our  hearts  will  be  affectioned  towards 
him,  and  we  shall  be  able  to  say,  that  we  love  him  with  all  our  heart,  with 
all  our  soul,  and  with  all  our  strength. 

4.  Then  hath  God  pardoned  thy  sins,  and  he  will  remember  thy  sins  no 
more.  But  how  should  I be  assured  of  that?  Why  thus,  1.  If  thou  hast 
sincerely  confessed,  bewailed,  and  forsaken  thy  sins;  “Wash  ye,  make  ye 
clean,  put  away  the  evil  of  your  doings  from  before  mine  eyes,  cease  to  do 
evil  ;” — and  presently  it  follows,  “Come  now,  and  let  us  reason  together, 
saith  the  Lord,  though  your  sins  be  as  scarlet,  they  shall  be  as  white  a3 
snow,  though  they  be  red  like  crimson,  they  shall  be  as  wool,”  Isa.  1 : 16, 
18.  To  the  same  purpose,  “ Let  the  wicked  forsake  his  way,  and  the  un- 
righteous man  his  thoughts,  and  let  him  return  unto  the  Lord,  and  he  will 
have  mercy  upon  him,  and  to  our  God,  for  he  will  abundantly  pardon,” 
Isa.  55:7.  2.  If  thy  heart  after  many  storms  and  troubles  be  calmed  and 

quieted  through  faith  in  Christ,  “Being  justified  by  faith  we  have  peace 
with  God ;”  Rom.  5:1.  What ! hast  thou  peace  with  God  ? and  hath  Go  l 
stilled  thy  soul  with  peace  ? This  is  an  argument  of  thy  sin’s  pardon 

3.  If  thine  heart  be  singularly  inflamed  with  the  love  of  Christ  ? the  woman 
that  “ had  many  sins  forgiven  her  by  Christ,  she  loved  him  much,”  Luke 
7 :47.  Upon  that  account  she  wept,  and  washed  his  feet  with  her  tears, 
and  so  wiped  them  with  the  hairs  of  her  head;  she  kissed  his  feet,  and 
anointed  them  with  ointment,  nothing  was  too  good  for  Christ  who  had  for- 
given her  all  her  sins.  4.  If  thy  heart  and  soul,  and  all  that  is  within  be 
singularly  enlarged  to  praise  God  for  his  pardons  : “ Bless  the  Lord,  0 my 
soul,  and  forget  not  all  his  benefits  ! who  forgiveth  all  thine  iniquities,” 
Psalm  103  : 1,  2,  3.  If  thine  heart  feel  his  pardons,  thy  mouth  will  sing 
his  praises : and  hereby  thou  mayest  be  assured  that  God  hath  pardoned 
all  thy  sins. 

Come  now,  are  these,  0 my  soul,  the  grounds  of  thy  hopes;  a lively  faith 
in  Jesus,  an  accomplishment  in  some  measure  of  the  promises  of  the  covenant? 
Why,  these  are  the  fuel  of  hope ; if  this  be  thy  case,  act  thy  hope  strongly 
on  Christ  and  on  the  covenant  of  grace  : say  not,  hope  is  only  of  things  future; 
and  therefore  if  I be  already  iu  the  covenant,  what  need  I hope  ? For  whether 
thou  art  in  the  covenant  or  no,  it  is  the  main  question  here;  nay,  though  it 
be  granted,  that  thou  art  in  covenant,  and  that  hope  is  swallowed  up  in  the 
complete  presence  of  its  object;  yet  it  is  not  at  all  diminished,  but  rather 
increased  by  a partial  preseuce.  As  in  massy  bodies,  though  violent  motion 
be  weakest  in  the  end ; yet  natural  motions  are  ever  swiftest  towards  the 
centre : so  in  the  hopes  of  men,  though  such  as  are  violent  and  groundless 
prove  weaker  and  weaker,  yet  those  that  are  stayed  and  natural  (or  rather 
gracious)  are  evermore  stronger  and  stronger,  till  they  procure  the  utmost 
presence  and  union  of  their  object.  The  nearer  we  come  to  fruition  of  a 
good,  the  more  impatient  we  are  to  want  it.  0 then  hope  in  Jesus  ! draw 
on  thy  hope  yet  more  and  more  on  this  covenant  of  grace:  be  not  content 
only  with  an  hope  of  expectation,  but  bring  it  on  to  an  hope  of  confidence, 
or  assurance;  thou  canst  not  fail  if  thou  hangest  thy  hope  on  Jesus:  Christ 
is  not  fastened  as  a loose  nail,  or  as  a broken,  rotten  hedge  in  the  covenant 
of  grace ; he  is  there,  “ As  a nail  in  a sure  place ; and  they  shall  hang  on 
him  all  the  glory  of  his  Father’s  house;  the  offspring  and  the  issue;  all 
vessels  of  small  quantity,  from  the  vessels  of  cups,  even  to  all  the  vessels  of 
flagons,”  Isa.  22  : 23,  24.  Come,  soul,  thou  art  a vessel  of  small  quantity, 
hang  all  thy  weight  on  Christ;  he  is  a nail  that  cannot  break. 


CHAP.  II.] 


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147 


Sect.  V. — Of  believing  on  Jesus  m that  respect. 

5.  We  must  believe  on  Jesus  carrying  on  this  great  work  of  our  salvation 
in  a way  of  covenant.  Many  a time  Satan  comes  and  hurls  in  a temptation, 
‘‘What!  is  it  likely  that  God  should  enter  into  a covenant  with  thee  ?” 
Yea,  sometimes  he  so  rivets  in  this  temptation,  that  he  darkens  all  within, 
and  there  is  no  light  of  comfort  in  the  soul : 0 but  now  believe ; now,  if 
ever,  is  the  season  for  faith  to  act ; little  evidence  and  much  adherence 
speaks  faith  to  purpose.  We  read  of  some  who  could  stay  themselves  upon 
the  Lord,  while  they  walked  in  darkness  upon  the  margin  and  borders  of 
an  hundred  deaths.  David  11  fears  no  evil,  though  he  walked  through  the 
valley  of  the  shadow  of  death  ;”  for  his  faith  told  him,  that  “ God  was  with 
him,”  Psal.  23  : 4.  Heman  could  say,  “ thy  wrath  lieth  hard  upon  me, 
thou  hast  afflicted  me  with  all  thy  waves,”  Ps.  88  : 7.  Sure  he  thought 
God  could  do  no  more  to  drown  him  ; not  only  a wave  or  two,  but  all  God’s 
waves  were  on  him,  and  over  him,  and  yet  he  believes;  “ Lord,  I have 
called  daily  upon  thee,”  verse  9.  Hezekiah’s  comforts  were  at  an  hard 
pinch,  “ Mine  eyes  fail  with  looking  upwards  : 0 Lord,  I am  oppressed ;” 
yet  prayer  argues  believing : u Lord,  undertake  for  me,”  Isa.  38  : 14. 
Christ’s  sense  of  comforts  was  ebb  and  low,  when  he  wept,  and  cried  that 
he  was  forsaken  of  God ; yet  then  his  faith  is  doubled  as  the  cable  of  an 
anchor  is  doubled  when  the  storm  is  more  than  ordinary,  u My  God,  my 
God,”  Matth.  27:46. 

Poor  soul ! thou  standest  wondering  at  this  great  condescension  of  God ; 
“ What ! that  God  should  enter  into  covenant  with  me  ? What ! that  God 
should  make  such  great  and  precious  promises  with  me  ? Surely  these 
comforts  and  these  privileges  are  too  high  for  me,  or  for  any  soul  breathing.” — 
It  may  be  so,  and  yet  be  not  discouraged,  for  God  will  magnify  his  grace, 
and  therefore  he  will  do  this  great  thing;  all  that  thou  hast  to  do,  and  all 
that  God  requires  of  thee  is  only  to  believe  : indeed  thou  hast  no  part  in 
Christ,  no  part  in  the  covenant  of  grace,  if  thou  wilt  not  believe  : faith  is 
the  condition  of  the  covenant  of  grace ; and  therefore  either  believe,  or  no 
covenant. 

I know  it  is  not  easy  to  believe ; nay,  it  is  one  of  the  hardest  things  under 
heaven  to  persuade  a soul  into  faith  : What ! u will  the  great  God*  of  heaven 

make  a covenant  with  such  a wretch  as  lam?  I cannot  believe  it.”  Why  ? 
what  is  the  matter  ? u Ah  ! my  sins,  my  sins,  my  sins  ! God  is  a con- 
suming fire  against  such;  he  cannot  endure  to  behold  iniquity;  little  hopes 
that  ever  God  should  enter  into  covenant  with  me.”  But  to  help  on  or  to 
allure  a soul  in,  consider,  0 thou  soul,  of  these  following  passages. 

1.  Consider  of  the  sweet  and  gracious  nature  of  God  : that  which  undoes 
broken  hearts,  and  trembling  souls,  it  is  misconceivings  of  God : we  have 
many  times  low,  diminishing,  extenuating  thoughts  of  God’s  goodness  : but 
we  have  large  thoughts  of  his  power  and  wrath  : now  to  rectify  these  mis- 
apprehensions, consider  his  name,  and  therein  his  nature,  “ the  Lord,  the 
Lord  God,  merciful  and  gracious,  long-sufferimg,  and  abundant  in  goodness 
and  truth,  keeping  mercy  for  thousands,  forgiving  iniquity,  transgressions, 
and  sins;  and  that  will  by  no  means  clear  the  guilty,  visiting  the  iniquity 
of  the  fathers  upon  the  children,  and  upon  the  children’s  children  unto 
the  third  and  fourth  generation,”  Exod.  34  : 6,  7.  0 terrible  text ! says 

the  soul ; alas,  I am  guilty  of  thousands  of  sins;  and  if  this  be  his  name, 
1 am  undone;  woe  to  me  and  mine  unto  the  third  and  fourth  generation. 
But  consider  again,  and  in  this  description  of  God  we  shall  find  an  ocean 
of  mercy,  to  a drop  of  wrath ; a sea  of  oil,  to  an  half-drop  of  scalding  lead. 
For, — 


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[BOOK  III. 


1.  God  doth  not  begin,  “ The  Lord,  the  Lord;”  that  will  by  no  means 
clear  the  guilty : but  the  Lord,  the  Lord,  merciful  and  gracious,  long- 
suffering  ; this  is  the  first  and  greatest  part  of  his  name ; God  is  loth  to 
speak  in  justice,  and  wrath ; he  keeps  it  to  the  last : mercy  lies  uppermost 
in  God’s  heart;  if  the  sentence  must  come,  it  shall  be  the  last  day  of  the 
assize. 

2.  Many  words  are  used  to  speak  his  goodness:  “ merciful,  gracious, 
long-suffering  and  abundant  in  goodness,  keeping  mercy  for  thousands, 
forgiving  iniquity,  transgression,  and  sin  :”  here  be  six  several  phrases 
to  show  the  richness  of  his  goodness;  but  when  he  speaks  his  wrath,  what 
haste  makes  he  over  it ! There  are  only  two  expressions  of  that;  it  was  a 
theme  he  took  no  delight  in ; judgment  is  “ his  work,  his  strange  work ; 
for  he  doth  not  afflict  willingly,  nor  grieve  the  children  of  men,”  Isa.  28:21; 
Lam.  3 : 33.  * 

3.  There  is  a difference  in  the  expression  : when  God  speaks  of  mercy, 
he  expresseth  it  thus,  “ Abundant  in  mercy,  keeping  mercy  for  thou- 
sands.” But  in  visitiog  sins,  it  is  not  to  thousauds;  but  only  to  the 
third  or  fourth  generation.  Surely  u mercy  rejoiceth  against  judgment,” 
James  2 : 13.  God  would  show  mercy  to  thousands,  rather  than  he  would 
destroy  three  or  four. 

4.  What  if  by  no  means  God  will  clear  the  guilty,  stubbornly  guilty  ? 
yet  never  will  he  destroy  humble  souls,  that  lie  at  his  feet,  and  are  willing 
to  have  mercy  on  his  easy  terms.  “ How  shall  I give  thee  up,  Ephraim  ? 
How  shall  I deliver  thee,  0 Israel  ? How  shall  I make  thee  as  Admah  ? 
How  shall  I set  thee  as  Zeboim  ? My  heart  is  turned  within  me,  my 
repentings  are  kindled  together,  I will  not  execute  the  fierceness  of  mine 
anger,  I will  not  destroy  Ephraim  : for  I am  God  and  not  man  ; the  Holy 
One  in  the  midst  of  thee,”  Hosea  11:8,  9.  0 my  soul!  why  standest 
thou  at  a distance  with  God  ? Why  dost  thou  fancy  a lion  in  the  way  ? 
0 believe  in  God,  believe  in  Jesus!  and  believe  thy  portion  in  this  cove- 
nant of  grace  ! have  sweet  and  delightful  thoughts  of  God’s  nature,  and 
thou  wilt  not,  thou  canst  not  fly  from  him  : some  are  of  opinion,  “ That 
a soul  may  fetch  more  encouragements  to  believe,  from  the  consideration 
of  God’s  gracious  and  merciful  nature,  than  from  the  promise  itself.” 

2.  Consider  of  the  sweet  and  gracious  nature  of  Jesus  Christ:  our  thoughts 
of  God  are  necessarily  more  strange  than  of  Jesus  Christ;  because  of  our 
infinite  distance  from  the  Godhead;  but  in  Christ,  God  is  come  down  into 
our  nature,  and  so  infinite  goodness  and  mercy  is  incarnate ; art  thou  afraid, 
0 my  soul,  at  his  name,  Jah,  and  Jehovah?  0 remember  his  Dame  is 
Emmanuel;  the  lion  is  here  disrobed  of  his  garment  of  terror;  his  rough 
hair  is  turned  into  a soft  wool ; see  thy  God  disrobed  of  his  terrible  Majesty, 
see  thy  God  is  a Man,  and  thy  Judge  is  a Brother;  mince  Jehovah  with 
Jesus,  and  the  serpent  will  be  a rod.  0 that  balsamy  name  Jesus!  that 
name  that  sounds  healing  for  every  wound,  settlement  for  every  distraction, 
comfort  for  every  sorrow : but  here  is  the  misery,  souls  in  distress  had 
rather  be  poring  on  hell  than  heaven ; rather  frighten  themselves  with 
the  terrors  of  justice,  than  staying  themselves  with  flagons  of  mercy. 
0 my  soul,  how  canst  thou  more  contradict  the  nature  of  Christ,  and  the 
gospel  description  of  Christ,  than  to  think  him  a destroyer  of  men  ? But 
wherein  appears  the  gracious  nature  of  Christ  ? I answer,  In  his  being 
incarnate.  Oh,  how  could  Jesus  have  manifested  more  willingness  to  save, 
than  that  the  Godhead  should  condescend  to  assume  onr  nature  ? Surely 
this  is  ten  thousand  times  more  condescension,  than  for  the  greatest  king  to 
become  a fly,  or  a toad,  to  save  such  creatures  as  toads  or  flies.  2.  In  his 
tender  dealing  with  all  sorts  of  sinners,  he  professed  that  he  u came  into 
the  world,  not  to  condemn  the  world,  but  that  the  world  through  him  might 


CHAP.  II.] 


LOOKING  UNTO  JESUS. 


149 


be  saved. ” He  wept  over  Jerusalem,  saying,  “0  Jerusalem,  Jerusalem, 
how  oft  would  I have  gathered  thee,  as  a hen  gathereth  her  chickens  under 
her  wings?  But  ye  would  not,  Matth.  23:37.  I would,  but  ye  would 
not.  And  when  his  disciples  would  have  had  fire  come  down  to  consume 
those  that  refused  him,  he  reproves  them,  and  tells  them,  “they  knew  not 
what  spirits  they  were  of.”  3.  In  his  care  of  his  own  ; not  caring  what  he 
suffered,  so  they  might  be  saved.  Alas,  alas,  that  the  Lord  Jesus- should 
pass  through  a life  of  misery,  to  a death  more  miserable,  to  manifest  openly 
to  the  world  the  abundance  of  his  love;  and  yet  that  any  soul  should  suspect 
him  of  cruelty  or  unwillingness  to  show  mercy?  ah,  my  soul,  believe; 
never  cry  out,  “ My  sins,  my  sins,  my  sins;”  there  is  a gracious  nature  and 
inclination  in  Jesus  Christ  to  pardon  all. 

3.  Consider  of  that  office  of  saving  and  showing  mercy  which  Christ 
hath  set  up;  this  is  more  than  merely  a gracious  inclination;  Christ  hath 
undertaken  and  set  up  an  office,  to  seek  and  to  save  that  which  was  lost: 
to  bring  home  straying  souls  to  his  Father,  to  be  the  great  Peace-maker, 
between  God  and  man ; to  reconcile  God  to  man,  and  man  to  God,  and  so 
to  be  the  head  and  husband  of  his  people.  Is  not  here  a world  of  encourage- 
ment to  believe  in  Jesus  ? What ! to  consider  him  as  one  who  hath  made 
it  his  office  to  heal,  and  to  relieve,  and  restore,  and  to  reconcile  : among 
merchants,  I remember  they  have  an  office  of  security,  that  if  you  dare  not 
adventure  on  seas,  yet  there  you  may  be  ensured,  if  you  will  but  put  in  at 
that  office  : in  this  manner  Christ  hath  constituted  and  assumed  the  office 
of  being  the  Mediator,  the  Redeemer,  and  the  Saviour  of  men ; he  hath 
erected  and  set  up  on  purpose  an  office  of  mere  love,  and  tender  compassion 
for  the  relief  of  all  poor  distressed  sinners,  if  they  dare  not  venture  otherwise, 
yet  let  them  put  in  at  this  office.  0 what  jealous  hearts  have  we  that  will 
not  trust  Christ,  that  will  not  take  the  word  of  Christ  without  an  office  of 
security  ? Surely  Christ  never  so  carried  himself  to  any  soul,  that  it  need 
be  jealous  of  his  love  and  faithfulness,  yet  this  dear  husband  meets  with 
many  a jealous  spouse;  0 my  soul  take  heed  of  this!  Satan  hath  no 
greater  design  upon  thee,  than  to  persuade  thee  to  entertain  hard  thoughts 
of  Christ : believe;  never  say,  God  will  not  take  thee  into  covenant;  for  to 
this  purpose  he  hath  erected  an  office  to  save  and  show  mercy. 

4.  Consider  of  those  tenders  and  offers  of  Christ,  those  entreaties  and 

beseechings  to  accept  of  Christ,  which  are  made  in  the  gospel.  What  is 
the  gospel  ? Or,  what  is  the  sum  of  all  the  gospel,  but  this  ? “0  take 

Christ  and  life  in  Christ,  that  thou  mayest  be  saved  :”  What  mean  these 
free  offers,  “ Ho,  every  one  that  thirsteth,  come  to  the  waters,  and  whoso- 
ever will,  let  him  take  of  the  waters  of  life  freely?”  And,  “ God  so  loved 
the  world,  that  he  gave  his  only  begotten  Son  ?”  &c.  God  is  the  first 
suitor  and  solicitor,  he  first  prays  the  soul  to  take  Christ.  Hark  at  the 
door  ! who  is  it  that  knocks  there  ? Who  is  it  that  calls  now,  even  now? 
“ Open  unto  me,  my  sister,  my  love,  my  dove,  my  undefiled,  for  my  head 
is  filled  with  dew,  and  my  locks  with  the  drops  of  the  night,”  Sol.  Songs, 
5:2.  See  him  through  the  windows,  this  can  be  none  but  Christ;  his 
sweet  language,  of  sister,  love,  and  dove,  bespeaks  him  Christ;  his  suffering 
language,  “ That  his  head  is  filled  with  dew,  and  his  locks  with  the  drops 
of  the  night,”  bespeaks  him  Christ;  but  hearken  the  motion  he  makes  to 
thy  soul,  “Soul ! consider  what  price  I have  given  to  save  thee;  this  my 
body  was  crucified,  my  hands  and  my  feet  nailed,  my  heart  pierced,  and 
through  anguish  1 was  forced  to  cry,  “ My  soul  is  heavy,  heavy  unto  death, 
aud  now  what  remains  for  thee,  but  only  to  believe?  See  all  things  ready 
on  my  part,  remission,  justification,  sanctification,  salvation;  I will  be  thy 
God,  aud  thou  shalt  be  of  the  number  of  my  people ; I offer  now  myself  and 
merits,  and  benefits  flowing  therefrom,  and  I entreat  thee  accept  of  this  ofler. 


150 


LOOKING  UNTO  JESUS. 


[BOOK  III 


O take  Christ  and  life,  and  salvation  in  Christ.”  What,  is  this  the  voice 
of  my  beloved?  Are  these  the  entreaties  of  Jesus?  And,  0 my  soul, 
wilt  thou  not  believe  ? Wilt  thou  jiot  accept  of  this  gracious  offer  of  Christ  ? 
0 consider  who  is  this  that  proclaimed,  inviteth,  beseecheth  ? If  a poor 
man  should  offer  thee  mountains  of  gold,  thou  mightest  doubt  of  perform- 
ance, because  he  is  not  of  that  power;  if  a covetous  rich  man  should  offer 
thee  thousands  of  silver,  thou  mightest  doubt  of  performance ; because  it  is 
contrary  to  his  nature:  but  Christ  is  neither  poor  nor  covetous ; as  he  is 
able,  so  his  name  is  gracious,  and  his  nature  is  to  be  faithful  in  performance ; 
his  covevant  is  sealed  with  his  blood,  and  confirmed  by  his  oath,  That  all 
shall  have  pardon  that  "will  but  come  in  and  believe  : 0 then  let  these  words 
of  Christ,  “Whose  lips  like  lilies  are  dropping  down  pure  myrrh,”  prevail 
with  thy  soul;  say  Amen  to  his  offer,  “ I believe,  Lord  help  my  unbelief.” 

5.  Consider  of  these  commands  of  Christ,  which  notwithstanding  all  thy 
excuses  and  pretences,  he  fastens  on  thee  to  believe:  “And  this  is  his 
commandment,  That  we  should  believe  on  the  name  of  his  Son  Jesus 
Christ.”  Surely  this  command  should  infinitely  out-weigh  and  prevail 
against  all  other  countermands  of  flesh  and  blood  ; of  Satan,  nature,  reason, 
sense,  and  all  the  world.  Why,  this  command  is  thy  very  ground  and 
warrant,  against  which  the  very  gates  of  hell  can  never  possibly  prevail. 
When  Abraham  had  a command  to  kill  his  own,  only  dear  son,  with  his 
-own  hand,  though  it  was  a matter  of  as  great  grief  as  possibly  could  pierce 
his  heart,  yet  he  would  readily  and  willingly  submit  to  it;  how  much  more 
shouldst  thou  obey,  when  God  commands  no  more  but  that  thou  shouldst 
“ believe  on  the  name  of  his  Son  Jesus  Christ?”  There  is  no  evil  in  this 
command;  No,  no,  it  comprehends  in  it  all  good  imaginable;  have  Christ, 
and  thou  hast  with  him  the  excellency  and  variety  of  all  blessings  both  of 
heaven  and  of  earth;  have  Christ,  and  thou  hast  with  him  a discharge  of 
all  those  endless  and  easeless  torments  of  hell ; have  Christ,  and  thou  hast 
with  him  the  glorious  Deity  itself,  to  be  enjoyed  through  him  to  all  eternity. 
O then  believe  in  Jesus!  suffer  not  the  devil’s  cavils,  and  the  groundless 
exceptions  of  thine  own  heart  to  prevail  with  thee  against  the  direct  com- 
mandment of  the  Almighty  God. 

6.  Consider  of  these  messages  of  Christ,  which  he  daily  sends  by  the 

hands  of  his  gospel-ministers.  “ Now  then  we  are  ambassadors  for  Christ; 
as  though  God  did  beseech  you  by  us,  we  pray  you,  in  Christ’s  stead,  be 
ye  reconciled  unto  God,”  2 Cor.  5:20.  What  a wonder  is  here  ! would 
not  an  earthly  prince  disdain  and  hold  it  in  full  scorn  to  send  unto  his  in- 
ferior rebellious  slaves  for  reconcilement  ? It  is  otherwise  with  Christ,  he 
is  content  to  put  up  at  our  hands  all  indignities  and  affronts;  he  is  glad  to 
sue  to  us  first,  and  to  send  his  ambassadors  day  after  day,  beseeching  us 
to  be  reconciled  unto  him;  0 incomprehensible  depth  of  unspeakable 
mercy  and  encouragement  to  come  to  Christ.  That  I may  digress  a little, 
say  thou  that  readest,  Wilt  thou  take  Christ  to  thy  bridegroom,  and  forsake 
all  others ; this  is  the  message  which  God  hath  bid  me  (unworthy  ambassa- 
dor) to  deliver  to  thee ; the  Lord  Jesus  expects  an  answer  from  thee,  and  I 
should  be  glad  at  heart  to  return  a fit  answer  to  him  that  sent  me ; say 
then,  Dost  thou  like  well  of  the  match  ? Wilt  thou  have  Christ  for  thy 
husband  ? Wilt  thou  enter  into  covenant  with  him  ? Wilt  thou  surrender 
up  thy  soul  to  thy  God  ? Wilt  thou  rely  on  Christ,  and  apply  Christ’s 
merits  particularly  to  thyself?  Wilt  thou  believe?  for  that  is  it  I mean  by 
“ taking  and  receiving,  and  marrying  of  Christ Oh,  happy  I,  if  I could 
but  join  Christ  and  thy  soul  together  this  day  ! 0 happy  thou,  if  thou 

wouldst  this  day  be  persuaded  by  a poor  ambassador  of  Christ ! Blame  me 
not  if  I am  an  importunate  messenger ; if  ever  I hear  from  thee,  let  me 
hear  some  good  news,  that  I may  return  it  to  heaven,  and  give  God  the 


CHAP.  II.] 


LOOKING  UNTO  JESUS. 


151 


glory.  Come  ! say  on  ! art  thou  willing  to  have  Christ  ? Wouldst  thou 
have  thy  name  enrolled  in  the  covenant  of  grace  ? Shall  God  be  thy  God, 
and  Christ  thy  Christ  ? Wilt  thou  have  the  person  of  Christ,  and  all  those 
privileges  flowing  from  the  blood  of  Christ?  Sure  thou  art  willing,  art  thou 
not  ? Stay  then,  thou  must  take  Christ  on  these  terms,  thou  must  believe 
on  him,  i.  e.  thou  must  take  him  as  thy  Saviour  and  Lord,  thou  must  take 
him,  and  forsake  all  others  for  him.  This  is  true  faith,  the  condition  of  the 
covenant : 0 believe  in  Jesus,  and  the  match  is  made,  the  bands  are  struck, 
the  covenant  is  established,  and  all  doubts  removed. 

Sect.  VI. — Of  loving  Jesus  in  that  respect. 

6.  We  must  love  Jesus  as  carrying  on  this  great  work  of  our  salvation 
in  a way  of  covenant.  I know  love  is  reckoned  as  the  first  or  fundamental 
passion  of  all  the  rest;  some  call  it  the  first  springing  and  outgoing 
affection  of  the  soul ; and  therefore  I might  have  put  it  in  the  first  place 
before  hope  or  desire,  but  I choose  rather  to  place  it  in  this  method,  as 
methinks  most  agreeing,  if  not  to  the  order  of  nature,  yet  to  the  spiritual 
workings,  as  they  appear  in  my  soul : when  a good  is  propounded,  first, 
I desire,  and  then  I hope,  and  then  I believe,  and  then  I love.  And 
some  describing  this  spiritual  love  : they  tell  me,  u It  is  an  holy  disposi- 
tion of  the  heart,  arising  from  faith.”  (Dr.  Preston  of  love.)  But  to 
let  these  niceties  pass  for  a spider’s  web,  curious,  but  thin,  certain  it  is 
that  I cannot  believe  all  these  transactions  of  God  by  Christ  in  a covenant- 
way for  me,  but  I must  needs  love  that  God,  and  love  that  Christ,  who 
hath  thus  firstly  and  freely  loved  my  soul  : Go  on  then,  0 my  soul,  put 
fire  to  the  hearth,  blow  on  thy  little  spark,  set  before  thee  God’s  love,  and 
thou  canst  not  but  love,  and  therein  consider,  1.  The  time.  2.  The  pro- 
perties. 3.  The  effects  of  God’s  love.  1.  For  the  time;  he  loved  thee 
before  the  world  was  made  : hast  thou  not  heard,  and  wilt  thou  ever  forget 
it  ? Were  not  these  ancient  loves  from  all  eternity  admirable,  astonishing, 
ravishing  loves  ? 2.  He  loved  thee  in  the  very  beginning  of  the  world  ; 

was  not  the  promise  expressed  to  Adam,  intended  for  thee  ? As  thou 
sinnedst  in  his  loins,  so  didst  thou  not  in  his  loins  receive  the  promise,  “ It 
shall  bruise  thy  head  ?”  And  not  long  after,  when  God  established  his 
covenant  with  Abraham  and  his  seed,  wast  thou  not  one  of  that  seed  of 
Abraham  ? “ If  ye  are  Christ’s,  then  are  ye  Abraham’s  seed,  and  heirs 

according  to  the  promise,”  Gal.  3 : 29.  3.  He  loves  thee  now  more  espe- 

cially, not  only  with  a love  of  benevolence,  as  before,  but  with  a love  of 
complacency  : uot  only  hath  he  struck  covenant  with  Christ,  with  Adam, 
with  Abraham  in  thy  behalf ; but  particularly  and  personally  with  thyself; 
and  0,  what  a love  is  this  ! If  a woman,  lately  conceiving,  love  her  future 
fruits,  how  much  more  doth  she  love  it  when  it  is  born  and  embraced  in  her 
arms  ? So  if  God  loved  thee  before  thou  hadst  a being ; yea,  before  the 
world,  or  any  creature  in  it  had  a being,  how  much  more  now  ! 0 the 

height,  and  depth,  and  length,  and  breadth  of  this  immeasurable  love  ! 0, 

my  soul,  I cannot  express  the  loves  of  God  in  Christ  to  thee ; I but  draw 
the  picture  of  the  sun  with  a coal,  when  I endeavor  to  express  God’s  love  in 
Christ. 

1.  For  the  properties  of  this  love.  1.  God’s  love  to  thee  is  an  eternal 
love.  He  was  thinking  in  his  eternity  of  thee  in  this  manner.  11  At  such 
a time,  there  shall  be  such  a man,  and  such  a woman  living  on  the  earth. 
In  the  last  times  such  a one  (I  mean  thou  that  readest,  if  thou  believest) 
and  to  that  soul  I will  reveal  myself,  and  communicate  my  loves  ; to  that 
soul  I will  offer  Christ,  and  give  it  the  hand  of  faith  to  lay  hold  on  Christ ; 
and  to  that  purpose  now  I write  down  thy  name  in  the  book  of  life,  and 
none  shall  be  able  to  blot  it  out  again.”  Oh,  eternal  love ! Oh,  the 


\ 


152  LOOKING  UNTO  JESUS.  [BOOK  III. 

blessed  transactions  between  the  Father,  and  the  Son,  from  all  eternity,  to 
manifest  his  love  to  thy  very  soul  ! 

2.  God’s  love  to  thee  is  a choice  love  : it  is  an  elective  separating  love  : 
when  he  passed  by  and  left  many  thousands,  then,  even  then,  he  set 
his  heart  on  thee;  “Was  not,  Esau  Jacob’s  brother,  saith  God?  Yet  I 
loved  Jacob  and  hated  Esau.”  Mai.  12  : 3.  So,  wert  not  thou  such  a one’s 
brother,  or  such  a one’s  sister  that  remained  wicked  and  ungodly  ? Wert 
thou  not  of  such  a family,  whereas  many,  or  some,  are  passed  by,  and  yet 
God  hath  loved  thee,  and  pitched  his  love  on  thee  ? Surely  this  is  choice 
love. 

3.  God’s  love  to  thee  is  a free  love  : “ I will  love  them  freely,”  saith 
God,  Hos.  14:4.  “And  the  Lord  did  not  set  his  love  upon  you,  and 
choose  you,  because  ye  were  more  in  number  than  any  people, — but  because 
the  Lord  loved  you,”  Deut.  7 : 7,  8.  There  can  be  no  other  reason  why  the 
Lord  loved  thee,  but  because  he  loved  thee  ; we  use  to  say,  This  is  a wo- 
man’s reason  ; “ I will  do  it  because  I will  do  it.”  But  here  we  find  it  is 
God’s  reason,  though  it  may  seem  strange  arguing,  yet  Moses  can  go  no 
higher ; he  loved  thee,  why  ? Because  he  loved  thee. 

4.  God’s  love  to  thee  is  love  of  all  relations ; look  what  a friend’s  love 
is  to  a friend  ; or  what  a father’s  love  is  toward  a child  ; or  what  a husband’s 
love  is  towards  a wife,  such  is  God’s  love  to  thee ; thou  art  his  friend,  his 
son,  his  daughter,  his  spouse  : and  God  is  thy  all  in  all. 

3.  For  the  effects  of  his  love,  1.  God  so  loves  thee,  as  that  he  hath  en- 
tered into  a covenant  with  thee.  0 what  a love  was  this!  Tell  me,  0 my 
soul,  is  there  not  an  infinite  disparity  betwixt  God  and  thee  ? He  is  God 
above,  and  thou  art  a worm  below  : “ He  is  the  high  and  lofty  One,  that 
inhabiteth  eternity,  whose  name  is  holy,”  and  thou  art  less  than  the  least 
of  all  the  mercies  of  God  ; 0 wonder  at  such  a condescension ! that  such  a 
potter,  and  such  a former  of  things  should  come  on  terms  of  bargaining  with 
such  clay,  as  is  guilty  before  him  ! had  we  the  tongues  of  men  and  angels, 
we  could  never  express  it. 

2.  God  so  loves  thee,  as  that  in  the  covenant  he  gives  thee  all  his  pro- 
mises; indeed  what  is  the  covenant  but  an  accumulation,  or  heap  of  pro- 
mises ! As  a cluster  of  stars  makes  a constellation,  so  a mass  of  promises 
concurreth  in  the  covenant  of  grace  : wherever  Christ  is,  clusters  of  divine 
promises  grow  out  of  him  ; as  the  motes,  rays,  and  beams,  are  from  the  sun. 
I shall  instance  in  some  few,  As — 

1.  God  in  the  covenant  gives  the  world.  “All  is  yours,  whether  Paul, 

or  Apollos,  or  Cephas,  or  the  world,”  1 Cor.  3 : 22.  “ First  seek  the  king- 

dom of  God  and  his  righteousness ; and  all  these  things  shall  be  added 
unto  you,”  Matth.  6 : 33.  These  temporary  blessings  are  a part  of  the 
covenant,  which  God  hath  made  to  his  people,  “ It  is  he  that  giveth  thee 
power  to  get  wealth,  that  he  may  establish  his  covenant  which  he  swore 
unto  thy  fathers,”  Deut.  8 : 18.  Others,  I know,  may  have  the  world,  but 
they  have  it  not  by  a covenant  right;  it  may  be  thou  hast  but  a little,  a 
very  little  of  the  world ; well,  but  thou  hast  it  by  a covenaut-right,  and  so 
it  is  an  earnest  of  all  the  rest. 

2.  As  God  in  the  covenant  gives  thee  the  world,  so  in  comparison  of  thee 
and  his  other  saints,  he  cares  not  what  becomes  of  all  the  world.  “ I loved 
thee,  saith  God,  therefore  will  I give  men  for  thee,  and  people  for  thy  life ;” 
Isa.  43  : 4.  If  the  case  be  so,  that  it  cannot  be  well  with  thee,  but  great 
evils  must  come  upon  others,  kindred,  people,  and  nations,  “I  do  not  so 
much  care  for  them,  saith  God,  my  heart  is  on  thee,  so  as  in  comparison 
of  thee,  I care  not  what  becomes  of  all  the  world;”  0 the  love  of  God  to 
liis  saints ! 

3.  God  in  the  covenant  pardons  thy  sins,  this  is  another  fruit  of  God’s 


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love,  11  Unto  him  that  loved  us,  and  washed  us  from  our  sins  by  his  own 
blood,”  Rev.  1:5.  It  cost  him  dear  to  pardon  our  sins,  even  the  heart- 
blood  of  Christ,  such  were  the  transactions  betwixt  God  and  Christ.  If 
thou  would  take  upon  thee  to  deliver  souls  from  sin,  saith  God  to  his  Son, 
thou  must  come  thyself  and  be  made  a curse  for  their  sins  : Well,  saith 
Christ,  Thy  will  be  done  in  it,  though  I lose  my  life,  though  it  cost  me  the 
best  blood  iu  my  heart,  yet  let  me  deliver  them  from  sin,  this  exceedingly 
heightens  Christ’s  love;  that  he  should  foresee  their  sin;  and  that  yet  he 
should  love ; many  times  we  set  our  love  on  some  untoward  unthankful 
creatures,  and  we  say,  Could  I have  but  foreseen  this  untowardness,  they 
should  never  have  had  my  love ; but  now  the  Lord  did  foresee  all  thy  sins, 
and  all  thy  ill  requitals  for  love,  and  yet  it  did  not  once  hinder  his  love 
towards  thee,  but  he  puts  this  in  the  covenant,  “ 1 will  forgive  thine  iniqui- 
ties, and  I will  remember  their  sins  no  more.” 

4.  God  in  the  covenant  gives  thee  holiness  and  sanctification,  “ 1 will 
sprinkle  clean  water  upon  you,  and  ye  shall  be  clean  : from  all  your  filthi- 
ness, and  from  all  your  idols  will  I cleanse  you,”  Ezek.  36  : 25.  This  holi- 
ness is  our  excellency  in  the  eyes  of  men  and  angels  : this  is  the  crown  and 
diadem  upon  the  heads  of  saints;  whence  David  calls  them,  by  the  name 
of  “ excellent  ones,”  Psal.  16  : 3.  Holiness  is  a “ Spirit  of  glory,”  1 Pet. 

4 : 14.  It  is  the  delight  of  God  ; as  a father  delights  himself  in  seeing  his 
own  image  in  his  children,  so  God  delights  himself  in  the  holiness  of  his 
saints;  God  loved  them  before  with  a love  of  benevolence  and  goodwill, 
but  now  he  loves  them  with  a love  of  complacency,  “The  Lord  takes  plea- 
sure in  those  that  fear  him  ; the  Lord  takes  pleasure  in  his  people,”  Psal. 
147  : 11,  and  149  : 4.  Holiness  is  the  very  essence  of  God,  the  divine 
nature  of  God.  0 ! what  is  this,  that  God  should  put  his  own  nature  into 
thee?  You  are  partakers  of  the  divine  nature,  0 what  a love  is  this,  That 
God  should  put  his  own  life  into  thee ! That  he  should  enable  thee  to  live 
the  very  same  life  that  he  himself  lives  ! Remember  that  piece  of  the  cove- 
nant, “ I will  put  my  law  into  their  inward  parts,  and  write  it  in  their  hearts.” 

5.  God  in  the  covenant  gives  thee  the  knowledge  of  himself  : it  may  be 
that  thou  knewest  him  before,  but  it  is  another  kind  of  knowledge  that  now 
God  gives  thee  than  thou  hadst  before : when  God  teaches  the  soul  to  know 
him,  it  looks  on  him  with  another  eye,  it  sees  now  another  beauty  in  God 
than  ever  it  saw  before,  for  all  that  knowledge  that  it  had  before  bred  not 
love;  only  covenant-knowledge  of  God,  works  in  the  soul  a true  love  of 
God.  But  how  doth  his  covenant-knowledge  work  this  love  ? I shall  tell 
you  my  own  experiences.  I go  through  all  the  virtues,  graces,  and  excellen- 
cies that  are  most  amiable;  and  I look  in  the  scriptures,  and  these  I find 
in  God  alone ; if  ever  I saw  any  excellency  in  any  man,  or  in  any  creature, 
I think  with  myself  there  is  more  in  God  that  made  that  creature  ; “ he  that 
made  the  eye  shall  he  not  see?”  And  so  he  that  made  that  loveliness,  is 
not  he  lovely?  Now,  when  by  these  mediums  I have  presented  God  thus 
lovely  to  my  soul,  then  I begin  to  feel  my  heart  to  warm.  As,  when  I 
conceive  such  an  idea  of  a man,  that  he  is  of  such  a carriage,  behavior,  dis- 
position; that  he  hath  a mind  thus  and  thus  framed,  qualified,  and  beauti- 
fied, why  then  I love  him;  so  when  I apprehend  the  Lord  aright,  when  I 
observe  him  as  he  is  described  in  his  word,  when  I observe  his  doings,  and 
consider  his  workings,  and  learn  from  all  these  together  a right  idea,  opinion, 
or  apprehension  of  him,  then  my  will  follows  my  understanding,  and  my 
affectious  follow  them  both,  and  I come  to  love  God,  and  to  delight  in  God; 
0 here  is  a sweet  knowledge  ! surely  it  was  God’s  love  in  Christ  to  put  this 
blessed  article  into  the  covenant  of  grace,  “ they  shall  all  know  me  from  the 
least  of  them  unto  the  greatest  of  them,  saith  the  Lord.” 

6.  God  in  the  covenant  of  grace  gives  thee  his  Son : “ God  so  loved  the 


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[BOOK  III. 


world,  that  he  gave  his  only  begotten  Son,  that  whosoever  believeth  on  him 
should  not  perish,  but  have  everlasting  life,”  John  3 : 16.  Nay  more,  as 
God  hath  given  thee  his  Son,  so  he  hath  given  thee  himself.  0 my  soul, 
wouldst  thou  not  thiuk  it  marvellous  love,  if  God  should  say  to  thee,  “ Come, 
soul,  I will  give  thee  all  the  world  for  thy  portion  ; or  that  1 may  give  thee 
a testimony  that  I love  thee,  I will  make  another  world  for  thy  sake,  and 
will  make  thee  emperor  of  it  also.”  Surely  thou  wouldst  say,  God  loves 
me  dearly;  ay,  but  in  that  God  hath  given  thee  his  Son,  and  given  thee 
himself,  this  is  a greater  degree  of  love.  Christians,  stand  amazed  ! Oh 
what  love  is  this  to  the  children  of  men  ? Oh  that  we  should  live  to  have 
our  ears  filled  with  this  sound  from  heaven  ? “I  will  be  a God  to  thee,  and 
to  thy  seed  after  thee.  I am  the  Lord  thy  God.  I will  be  their  God,  and 
they  shall  be  my  people.”  0 my  soul ! where  hast  thou  been  ? Rouse  up, 
and  recollect,  and  set  before  thee  all  the  passages  of  God’s  love  in  Christ; 
are  not  these  strong  attractives  to  gain  thy  loves  ? What  wilt  thou  do  ? 
Canst  thou  choose  to  love  the  Lord  thy  God  ? Shall  not  all  this  love  of  God 
in  Christ  to  thee  constrain  thy  love  ? It  is  the  expression  of  the  apostle, 
‘‘The  love  of  Christ  constrains  us,”  2 Cor.  5 : 14.  God  in  Christ  is  the 
very  element  of  love,  and  whither  should  love  go  but  to  the  element?  Air 
goes  to  air,  and  earth  to  earth,  and  all  the  rivers  to  the  sea  : every  element 
will  to  its  proper  place.  Now,  “ God  is  love,”  1 John  4 : 16.  And  whither 
should  thy  love  be  carried  but  to  the  ocean  or  sea  of  love  ? “ Come,  my  be- 
loved, (saith  the  spouse  to  Christ)  let  us  get  up  early  to  the  vineyards,  let 
us  see  if  the  vine  flourish,  whether  the  tender  grapes  appear,  there  will  I 
give  thee  my  loves,”  Sol.  Song  7 : 12.  The  flourishing  of  the  vine,  and 
the  appearing  of  the  tender  grapes,  are  the  fruit  of  the  graces  of  God  in  the 
assemblies  of  his  saints:  now,  wheresoever  these  things  appear,  whether  in 
assemblies,  or  in  secret  ordinances  : then  and  “ there  (saith  the  bride)  will 
I give  Christ  my  loves.”  When  thou  comest  to  the  word,  prayer,  medita- 
tion, be  sure  of  this,  to  give  Christ  thy  love  : What?  Does  Christ  manifest 
his  presence  ? Is  there  auy  abounding  of  his  graces  there  ? 0 let  thy 

love  abound ; by  how  much  more  thou  feelest  God’s  love  towards  thee,  by 
so  much  more  do  thou  love  thy  God  again.  Many  sins  being  forgiven, 
how  shouldst  thou  but  love  much  ? 

Sect.  YII. — Of  joying  in  Jesus  in  that  respect. 

7.  We  must  joy  in  Jesus,  as  carrying  on  the  great  work  of  our  salvation 
in  a way  of  covenant.  I know  our  joy  here  is  but  in  part;  such  is  the  ex- 
cellency of  spiritual  joy,  that  it  is  reserved  for  heaven  ; God  will  not  per- 
mit it  to  be  pure  and  perfect  here  below;  and  yet  such  as  it  is  (though 
mingled  with  cares  and  pains)  it  is  a blessed  duty;  it  is  the  light  of  our 
souls;  and  were  it  quite  taken  away,  our  lives  would  be  nothing  but  horror 
and  confusion.  0 my  soul,  if  thou  didst  not  hope  to  encounter  joy  in  all 
thy  acts,  thou  wouldst  remain  languishing  and  immovable,  thou  wouldst  be 
without  action  and  vigor,  thou  wouldst  speak  no  more  of  Jesus,  or  of  a cov- 
enant of  grace,  or  of  God,  or  Christ,  or  life,  or  glory.  Well,  then  go  on,  0 
my  soul,  and  joy  in  Jesus;  if  thou  lovest  him,  what  should  hinder  thy  re- 
joicing in  him  ? It  is  a maxim,  That  as  love  proceeds,  so  if  there  be  nothing 
which  restrains  the  appetite,  it  always  goes  from  love  to  joy.  One  motion 
of  the  appetite  towards  good  is  to  be  united  to  it;  and  the  next  appetite  to- 
wards good  is  to  enjoy  it : Now,  love  consists  in  union,  and  joy  in  fruition,  for 
what  is  fruition  but  a joy  that  we  find  in  the  possession  of  a thing  we  love  ? 
Much  ado  there  is  amongst  philosophers  concerning  the  differences  of  love  and 
joy.  Some  give  it  thus;  as  is  the  motion  of  fluid  bodies  which  run  towards 
their  centre,  and  think  to  find  their  rest  there  ; they  being  there,  they  stop  not ; 
and  therefore  they  return,  and  scatter  themselves  on  themselves,  they  swell  and 


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CHAP.  II.] 


overflow : so,  in  the  passion  of  love,  the  appetite  runs  to  the  beloved  object, 
and  unites  itself  to  it,  aud  yet  its  motion  ends  not  there  ; for  by  this  passion 
of  joy  it  returns  the  same  way  : again  it  scatters  itself  on  itself,  and  over- 
flows those  powers  which  are  nearest  to  it : by  this  effusion  the  soul  doubles 
on  the  image  of  the  good  it  hath  received,  and  so  it  thiuks  to  possess  it  the 
more  ; it  distils  itself  into  that  faculty  which  first  acquainted  it  with  the 
knowledge  of  the  object,  and  by  that  means  it  makes  all  the  parts  of  the 
soul  concur  to  the  possession  of  it.  Hence  they  say,  That  joy  is  an  effusion 
of  the  appetite,  whereby  the  soul  spreads  itself  on  what  is  good,  to  possess  it 
the  more  perfectly. 

But  not  to  stay  in  the  inquiry  of  its  nature,  0 my  soul  be  thou  in  the 
exercise  of  the  joy.  Is  there  not  cause  ? Come,  see  and  own  thy  blessedness ; 
take  notice  of  the  great  things  the  Lord  hath  done  for  thee.  As,  1.  He 
bath  made  a covenant  with  thee  of  temporal  mercies,  thou  hast  all  thou  hast 
by  free-holding  of  covenant-grace  ; thy  bread  is  by  covenant,  thy  sleep  is  by 
covenant,  thy  safety  from  sword  is  by  the  covenant,  the  very  tilling  of  thy 
land  is  by  a covenant  of  grace,  Ezek.  36  : 34.  0 how  sweet  is  this  ! every 

crumb  is  from  Christ,  and  by  virtue  of  a covenant  of  grace.  2.  He  hath 
made  a covenant  with  thee  of  spiritual  mercies  : even  a covenant  of  peace, 
and  grace,  and  blessing,  and  life  for  evermore.  God  is  become  thy  God,  he 
is  all  things  to  thee  ; he  hath  forgiven  thy  sins,  he  hath  given  thee  his  Spirit, 
to  lead  thee,  to  sanctify  thee,  to  uphold  thee  in  that  state  wherein  thou 
standest,  and  at  last  he  will  bring  thee  to  a full  enjoyment  of  himself  in 
glory,  where  thou  sbalt  bless  him,  and  rejoice  before  him,  with  joy  unspeak- 
able and  full  of  glory.  0 pluck  up  thy  heart,  lift  up  thy  head,  strengthen 
the  weak  hands  and  the  feeble  knees;  serve  the  Lord  with  gladness  and  joy- 
fulness of  spirit,  considering  the  day  of  thy  salvation  draweth  nigh  : write 
it  in  letters  of  gold,  that  thy  God  is  in  covenant  with  thee,  to  love  thee,  to 
bless  thee,  and  to  save  thee.  Yet  a little  while,  and  he  that  shall  come  will 
come,  and  receive  thee  to  himself,  and  then  thou  shalt  fully  know  what  it  is 
to  have  God  to  be  thy  God,  or  to  be  in  covenant  with  God.  I know  these 
objects  rejoice  not  every  heart;  a man  out  of  covenant,  if  he  look  on  God  he 
is  a consuming  fire;  if  on  the  law,  it  is  a sentence  of  condemnation  ; if  on 
the  earth,  it  brings  forth  thorns  by  reason  of  sins;  if  on  heaven,  the  gate  is 
shut;  if  on  the  signs  of  heaven,  fire,  meteors,  thunder,  strike  in  him  a ter- 
ror. But  0 my  soul,  this  is  not  thy  case ; a man  in  covenant  with  God 
looks  on  all  these  things  with  another  eye;  if  he  looks  on  God,  he  saith, 
This  is  my  Father ; if  on  Christ,  This  is  my  elder  brother ; if  on  angels, 
these  are  my  keepers;  if  on  heaven,  this  is  my  house;  if  on  the  signs  of 
heaven,  fire,  meteors,  thunder,  These  are  but  the  effects  of  my  father’s  pow- 
er; if  on  the  law,  The  Sou  of  God  hath  fulfilled  it  for  me;  if  on  prosperity, 
God  hath  yet  better  things  for  me  in  store  ; if  on  adversity,  Jesus  Christ 
hath  suffered  much  more  for  me  than  this ; if  on  the  devil,  death  and  hell, 
he  saith  with  the  apostle,  w 0 death,  where  is  thy  sting  ? 0 grave  (or  hell,) 
where  is  thy  victory  V*  1 Cor.  15  : 55.  Come,  poor  soul,  is  it  not  thus  with 
thee?  What!  art  thou  in  covenant  with  God?  Or  art  thou  not?  If  yet 
thou  doubtest,  review  thy  grounds  of  hope,  and  leave  not  there,  till  thou 
comest  up  to  some  measure  of  assurance  : but  if  thou  art  persuaded  of  thy 
interest,  0 then  rejoice  therein  ; is  it  not  a gospel-duty  “ to  rejoice  in  the 
Lord,  and  again  to  rejoice  ?”  Phil.  4 : 4.  The  Lord  is  delighted  in  thy  de- 
lights,  he  would  fain  have  it  thy  constant  frame  and  daily  business  to  live 
in  joy,  and  to  be  always  delighting  thyself  in  him. 

This  one  promise,  u I am  the  Lord  thy  God/’  is  enough  to  cause  thy  ap- 
petite to  run  to  it,  and  to  unite  itself  to  it  by  love,  and  to  scatter  itself  on  it, 
and  to  overflow  those  powers  of  the  soul  that  are  nearest  to  it,  that  every 
part  of  the  soul  may  concur  to  the  possession  of  it.  “ Bless  the  Lord,  O 


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BOOK  m. 


my  soul,  (saith  David,)  and  all  that  is  within  me,  bless  his  holy  name/’ 
Psalm  103  : 1.  So  rejoice  in  the  Lord,  0 my  soul  and  all  that  is  within  me 
rejoice  in  the  name  of  God  : this  i§  true  joy,  when  the  soul  unites  itself  to 
the  good  possessed  in  all  its  parts  : and  was  there  ever  such  an  object  of 
true  joy  as  this  ? Hark,  as  if  heaven  opened,  and  the  voice  came  from  God 
in  heaven,  11 1 will  be  a God  to  thee,  and  to  thy  seed  after  thee,  I am  the 
Lord  thy  God,  and  I will  be  thy  God.”  What,  doth  not  thy  heart  leap  in 
thy  bosom  at  this  sound  ? John  the  Baptist  leaped  in  his  mother’s  womb 
for  joy  at  the  sound  of  Mary’s  voice,  and  doth  not  thy  soul  spring  within 
thee,  at  this  voice  of  God  ? O wonder ! some  can  delight  themselves  in  sin, 
and  is  not  God  better  than  sin  ? Others  more  refined,  and  indeed  sanctified, 
can  delight  themselves  in  remission  of  sin  ; grace,  pardon,  holiness,  fore- 
thoughts of  heaven ; bow  exceedingly  have  some  gracious  hearts  been 
ravished  with  such  thoughts  ! But  is  not  God  the  objective  happiness,  the 
fountain  of  blessedness,  more  rejoicing  than  all  these  ? Why,  dear  soul,  if 
there  be  in  thee  any  rejoicing  faculty,  now  awake  and  stir  it  up  : it  is  the 
Lord  thy  God,  whom  thou  art  to  rejoice  in  : it  is  he  whom  the  glorious 
spirits  joy  in  : it  is  he  who  is  the  top  of  heaven’s  joy,  their  exceeding  joy : 
and  it  is  he  who  is  thy  God  as  well  as  their  God  : enough  ! enough  ! or  if 
this  be  not  enough,  hear  thy  duty  as  the  Lord  commands  thee,  “ Bejoice 
in  the  Lord,  Phil.  3:1.  Be  glad,  ye  children  of  Zion,  and  rejoice  in  the 
Lord  your  God,  Joel  2 : 23.  Bejoice  in  the  Lord,  all  ye  righteous,  for 
■praise  is  comely  for  the  upright,  Psalm  33  : 1.  Bejoice  in  the  Lord,  ye 
righteous,  and  give  thanks  at  the  remembrance  of  his  holiness,  Psal. 
97 : 12.  Let  all  those  that  put  their  trust  in  thee  rejoice,  let  them 
ever  shout  for  joy,  because  thou  defendest  them  ; let  them  also  that  love 
thy  name,  be  joyful  in  thee,  Psal.  5:11.  Let  the  righteous  be  glad,  let 
them  rejoice  before  God;  yea,  let  them  exceedingly  rejoice,  Psal.  68:3. 
Glory  ye  in  his  holy  name,  let  the  heart  of  them  rejoice  that  seek  the  Lord, 
Psal.  105  :3.  Let  Israel  rejoice  in  him  that  made  him,  let  the  children  of 
Zion  be  joyful  in  their  King,  Psal.  149  : 2.  Be  glad  in  the  Lord  and  re- 
joice, 0 ye  righteous,  and  shout  for  joy,  all  ye  that  are  upright  iu  heart,” 
Psal.  32:11.  0 what  pressing  commands  are  these  ! 

Sect.  YIII. — Of  calling  on  Jesus  in  that  respect. 

8.  We  must  call  on  Jesus,  or  on  God  the  Father,  in  and  through  Jesus, 
in  reference  to  this  gracious  covenant.  Now,  this  calling  on  God  contains 
prayer  and  praise. 

1.  We  must  pray,  we  must  use  arguments  of  faith  challenging  God, 
u Turn  thou  me,  and  I shall  be  turned;  Why?  For  thou  art  the  Lord  my 
God,”  Jer.  31  : 18.  This  covenant  is  the  ground  on  which  all  prayers 
must  be  bottomed  : the  covenant  we  know  contains  all  the  promises,  and 
what  is  prayer  but  promises  turned  into  petitions?  Thus  prayed  the  pro- 
phet Jeremiah,  14  : 21,  22,  “Do  not  abhor  us  for  thy  name’s  sake,  do  not 
disgrace  the  throne  of  thy  glory;  remember,  break  not  thy  covenant  with 
us. — Why?  art  not  thou  he,  the  Lord  our  God.”  And  thus  prayed  the 
prophet  Isaiah,  64  : 9.  “ Be  not  wroth  very  sore,  neither  remember  iniquity 

for  ever,  behold  we  beseech  thee;’'  and  why  so?  “we  are  all  thy  people,” 
q.  d.  Every  one  doeth  for  its  own  ; the  prince  for  his  people,  the  father  for 
his  children,  and  the  shepherd  for  his  sheep;  and  will  not  God  do  for  his 
own  in  covenant  with  him  ? Be  thy  soul  in  the  saddest  desertion,  yet  come 
and  spread  the  covenant  before  God.  A soul  in  the  greatest  depth,  swim- 
ming on  this  covenant  of  grace,  it  keeps  it  from  sinking,  whence  Christ  in 
his  blackest,  saddest  hour  prayed  thus,  “ My  God,  my  God,  why  hast  thou 
forsaken  me  ?”  Be  thy  soul  in  trouble  for  sin,  and  prevailing  corruption  ; 
yet  go  to  God  and  plead  his  promise  and  covenant;  say  as  Jehoshaphat, 


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CHAP.  Il  ] 


“Lord,  I am  so  borne  down  by  the  power  of  my  sin  that  I know  not  whnt 
to  do,  only  miue  eyes  are  unto  thee,  0 do  thou  subdue  mine  iniquities; ” 
v ]3e  thy  soul  troubled  for  want  of  strength  to  do  this  or  that  duty;  yet  go 
to  God  and  Christ  in  the  covenant  of  grace,  and  say,  “ Lord,  thou  know- 
est  1 have  no  strength  of  myself,  I am  a barren  wilderness,  but  thou  hast 
entered  into  a covenant  of  grace  with  me,  that  thou  wilt  put  thy  law  into 
my  inward  parts,  thou  wilt  cause  me  to  keep  thy  judgments  (and  do  them,”) 
Ezek.  36  : 27.  As  sometimes  thou  saidst  to  Gideon,  “ I have  sent  thee, 
and  therefore  I will  be  with  thee,”  Judges  6 : 16.  Many  are  apt  to  set  upon 
duties  iu  their  own  strength ; but,  0 my  soul,  look  thou  to  the  promises 
of  grace,  and  of  the  Spirit,  and  put  them  in  suit,  and  allege  them  unto 
Christ.  Many  are  apt  to  work  out  their  sanctifications,  by  their  watchful- 
ness, resolutions,  vows,  promises  made  unto  God ; but  alas,  were  there  not 
more  help  in  God’s  promises  which  he  makes  to  us,  than  in  our  promises 
which  we  make  to  him,  we  might  lie  in  our  pollutions  for  ever.  0 here  is 
the  way,  in  every  want,  or  strait,  or  necessity,  flee  to  God  and  Christ,  say- 
ing, “Thou  art  our  Father,  and  we  are  thy  people,  0 break  not  thy  cove- 
nant with  us.”  I confess  strong  expressions  and  affections  are  good  in 
prayer ; but  surely  strength  of  faith  in  the  covenant  of  God,  is  the  greatest 
subject  of  our  prayers. 

Object.  Here  it  may  be  some  soul  will  object,  0 if  I were  assured,  that 
I were  in  covenant  with  God,  thus  would  1 pray;  but,  alas,  I am  a stran- 
ger, an  alien,  and  so  have  been  to  this  very  day,  I have  no  part  in  the 
covenant. 

Answ.  I answer,  If  thou  art  not  actually  in  covenant,  yet  thou  mayest 
be  in  covenant  in  respect  of  God’s  purpose  and  gracious  intention.  How- 
soever to  encourage  all  to  seek  unto  God,  consider  these  particulars, — 

1.  The  freeness  of  the  promise  in  this  covenant  of  grace,  “Come,  and 
buy  wine  without  money,  or  money  worth,”  Isa.  55  : 1.  “ Come,  and  drink 
of  the  waters  of  life  freely,”  Rev.  22  : 17. 

2.  The  extent  of  the  promise  in  this  covenant  of  grace,  I “will  pour  out 
my  Spirit  upon  all  flesh;”  hence  the  gospel  is  compared  to  a feast,  and  God 
invites  universally,  “As  many  as  you  find,  bid  to  the  marriage,”  Matth. 
22:9.  As  persons  are  in  estate,  so  they  invite,  and  so  they  feast:  now 
Christ  is  a great  king  over  all  the  earth ; he  hath  one  house  that  will  hold 
all  ; he  hath  one  table  that  will  hold  all ; yea,  he  hath  one  dish  that  will 
serve  all;  and,  answerably  he  invites  all,  “ Ho  every  one  that  thirsteth.” 

3.  The  forwardness  of  Christ  that  giveth  to  every  one  that  asketh  accord- 
ing to  his  promise.  “Iladst  thou  but  asked,  (said  Christ  to  the  Samaritan 
woman)  I would  have  given  thee  living  water,”  John  4 : 10.  Mark  here 
the  occasion  of  Christ’s  words;  Christ,  being  weary  and  thirsty  by  reason 
of  his  journey,  he  asked  of  the  woman  a cup  of  water  to  drink ; no  great 
matter,  he  asks  but  a cup  of  water,  and  the  woman  stands  at  the  well-side 
where  was  water  enough ; yet  she  gives  not,  but  stands  wonderiug  that  he, 
being  a Jew,  should  ask  water  of  her  that  was  a Samaritan;  well,  saitli 
Christ,  thou  deniest  me  a cup  of  cold  water,  being  weary  and  thirsty;  but 
haust  thou  asked  of  me,  I would  have  given  thee  water  of  life : wonderful ! 
Christ  is  more  ready  to  give  water  of  life,  the  very  Spirit  of  God,  to  a poor 
sinner,  than  we  are  to  give  a cup  of  common  water  to  a thirsty  soul : go 
theu,  thou  that  hast  denied  the  least  mercy  and  kindness  to  Christ  in  any 
of  his  members,  yet  seek  grace  from  him,  0 look  up  unto  Jesus ! ask  his 
Spirit,  entreat  him  to  make  thy  heart  new  within  thee,  plead  the  promise 
ot  his  covenant,  and  wait  in  hope. 

4.  We  must  praise  : 1.  If  we  would  have  the  blessing  let  us  seek  it  with 
the  same  mind  that  God  offers  it,  i.  e.  with  a purpose  and  desire  to  have 
grace  exalted  ; thus  Moses  sought  pardon  for  this  very  end,  That  his  mercy 


158 


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[BOOK  in. 

might  appear ; “If  thou  wilt  pardon  their  sin,  thy  mercy  shall  appear,  and 
we  shall  be  thankful  unto  thee  for  it/'  Exod.  32  : 32.  So  the  words  are 
made  out  by  our  expositors,  which,  in  the  text,  are  either  passionately  or 
modestly  suspended.  These  are  prevailing  requests  with  God,  when  we 
plead  for  the  glorifying  of  his  own  grace,  “ Father,  glorify  thy  name,”  saifch 
Christ,  and  presently  there  cometh  a voice  out  of  the  cloud,  “I  have  glori- 
fied it,  and  I will  glorify  it  again,”  John  12  : 28.  2.  If  we  have  the  bless- 
ing already,  then  be  sure  to  ascribe  the  glory  unto  him  that  hath  made  good 
this  promise  unto  us,  “ Who  is  a God  like  unto  thee,  who  passest  by  the 
transgressions  of  the  remnant  of  thy  heritage  ?”  Micah  7 : 18.  We  should 
make  the  praise  of  his  grace  to  ring  through  the  world,  that  heaven  and 
earth  might  take  notice  of  it,  and  wonder  at  the  grace  that  hath  been  showed 
unto  us,  “ I will  mention  the  loving  kindness  of  the  Lord,  and  the  praises 
of  the  Lord,  according  to  all  that  the  Lord  hath  bestowed  on  us,  and  the 
great  goodness  towards  the  house  of  Israel,  which  he  hath  bestowed  on  them, 
according  to  his  mercies;  and  according  to  the  multitude  of  his  loving  kind- 
nesses,” Isaiah  63  : 7.  See  how  the  prophet  mentions  the  kindnesses,  the 
loving  kindnesses,  the  multitude  of  his  loving  kindnesses  : the  goodness  and 
the  great  gooduess  of  God  : he  could  hardly  get  off  it,  he  would  have  God 
and  grace  to  have  all  the  glory  : 0 my  soul,  hath  God  entered  thee  into  a 
covenant  of  grace?  Why  then,  “Bless  the  Lord,  0 my  soul,  and  all  that 
is  within  me,  bless  his  holy  name,”  Ps.  103  : 1.  But  of  this  more  anon. 

Sect.  IX. — Of  conforming  to  Jesus  in  that  respect. 

9.  We  must  conform  to  Jesus,  in  reference  to  this  covenant  of  grace. 
“We  are  changed  by  beholding,  into  the  same  image,”  2 Cor.  3 : 18.  If 
we  look  unto  Jesus  in  this  respect,  this  look  will  have  such  an  influence 
upon  us,  that  we  shall  conform  to  Jesus,  but  wherein  consists  this  confor- 
mity ? I answer  in  these  several  particulars. 

1.  God  in  Christ  offers  his  covenant  to  us;  so  we,  through  Christ,  should 
embrace  his  offer. 

2.  God  in  Christ  keeps  covenant  with  us ; so  we,  through  Christ,  should 
be  careful  to  keep  covenant  with  him. 

3.  God  in  Christ  hath  highly  honored  us,  as  we  are  his  people;  so  we, 
through  Christ,  should  highly  honor  him,  as  he  is  our  God. 

1.  God  in  Christ  offers  a covenant  of  grace  to  us,  so  we  through  Christ, 
should  embrace  this  gracious  offer.  His  offers  have  appeared,  from  first  to 
last,  as  1.  To  Adam.  2.  To  Abraham.  3.  To  Moses.  4.  To  David.  5. 
To  Israel  and  to  Judah.  Take  notice  of  it  in  that  great  promise  of  the 
covenant,  “I  will  be  thy  God,”  q.  d.  “Come,  soul,  if  thou  wilt  but  have 
me,  I am  thine;  here,  I offer  myself,  my  Son,  my  Spirit,  justification,  sanc- 
tification, adoption,  salvation ; whatsoever  I am,  or  whatsoever  I have,  all 
is  thine,  if  thou  wilt  but  accept  of  me  : look  over  all  this  wide,  wide  world ; 
and  if  there  be  any  thing  in  it  that  can  please  thy  soul,  and  when  thou  hast 
gone  through  all  the  world,  then  come  and  take  a view  of  me,  and  see  me 
in  my  glory,  beauty,  and  excellency ; view  me  in  my  attributes,  and  see  if 
thou  fiudest  not  enough  in  me  worthy  of  thy  acceptance  : all  this,  and  more 
than  this,  nay  more  than  eye  can  see,  or  ear  can  hear,  or  heart  conceive,  I 
offer  to  thee,  if  thou  wilt  but  have  me,  lo,  I will  be  thy  God.”  So  Chris- 
tians, God  is  first  with  us,  he  is  the  first  mover,  he  begins  with  us  before  we 
begin  with  him,  “ I will  bring  them  (saith  God)  into  the  bond  of  the  cove- 
nant.” Now,  in  this  let  us  conform;  doth  he  offer?  0 let  us  embrace  the 
offer ! doth  he  lead  the  way  ? 0 let  us  follow  him  step  by  step  in  that  very 
way  as  he  goes  before  us  ! let  not  us  prescribe  unto  God,  let  not  us  presume 
to  appoint  the  conditions  of  the  covenant;  let  us  not  seek  to  wind  about  the 
promise  of  grace  to  our  own  mind  and  will,  let  us  not  say,  We  will  have  it 


CHAP.  II.] 


LOOKING  UNTO  JESUS. 


159 


thus,  and  thus  it  shall  be,  or  else  we  will  admit  of  no  conditions  of  peace  : 
but,  0 come  take  God  and  Christ  on  his  own  terms ; submit  to  that  way  of 
the  covenant,  and  to  those  conditions  of  peace  which  the  Lord  prescribeth. 
Why  ? this  is  to  conform  to  his  gracious  offer.  There  is  much  in  this  offer 
of  Christ,  and  conforming  to  Christ,  therefore  give  me  leave  to  enlarge.  As 
in  the  offer  God  usually  scatters  some  little  seeds  of  faith  in  the  hearts  of 
those  that  he  will  bring  to  himself ; so  it  is  worth  while  to  observe  the  work 
of  faith  in  receiving  and  accepting  of  this  gracious  offer:  only  I shall  not 
herein  limit  the  Lord,  but  I will  show  what  some  conceive  the  most  usual 
and  ordinary  course  of  faith’s  working,  and  of  the  soul’s  conforming  to  Jesus 
Christ  in  its  closing  with  Christ,  as  thus, 

1.  Faith  hearing  the  great  things  proposed  in  the  covenant  of  grace,  it 

stirs  up  in  the  heart  a serious  consideration  of  their  blessed  condition  that 
are  in  covenant  with  God.  “ Blessed  art  thou,  0 Israel,  a people  saved  by 
the  Lord,”  Deut.  33  : 29.  “ What  nation  in  the  earth  is  like  thy  people, 

even  like  Israel,  whom  God  went  to  redeem  for  a people  to  himself,”  2 
Sam.  7 : 23.  Time  was,  (saith  the  soul)  that  I counted  the  proud  blessed, 
and  the  rich  blessed,  and  the  honorable  blessed  : time  was  when  I placed  my 
blessedness  in  other  things,  as  in  riches,  preferments,  favor,  credit  with 
men  : but  now  these  are  become  vile,  and  things  of  no  value  ; faith  makes 
us  change  our  voice,  and  speak  as  the  Psalmist,  “ Blessed  are  the  people 
whose  God  is  the  Lord,”  Psal.  144  : 15. 

2.  Faith  stirs  in  the  heart  a longing  desire  after  this  condition.  Good, 
being  believed,  cannot  but  be  desired  and  longed  for  : desire  naturally 
springs  from  the  apprehension  of  any  good  being  made  known  : hence  faith 
(we  say)  is  both  in  the  understanding  and  in  the  will ; as  it  is  in  the  under- 
standing, it  opens  the  eye  to  see,  and  clearly  to  discern  the  blessing  of  the 
covenant*  and  as  it  is  in  the  will,  it  pursues  and  desires  the  attaining  of 
the  grace  revealed ; nor  are  these  desires  faint  desires,  but  very  earnest, 
eager,  violent  : sometimes  it  is  called  “ a thirsting  after  God  ;”  and  some- 
times a panting  after  God  ; and  sometimes  a gasping  after  God  : It  is  such 
a desire,  as  cannot  be  satisfied  by  any  thing  without  God  himself. 

3.  Faith  stirs  in  the  heart  some  hope  to  enjoy  this  condition,  I say, 

“ Some  hope;”  for  faith  being  as  yet  in  the  bud,  or  in  the  seed,  though  its 
desire  be  strong,  yet  hope  of  obeying  is  but  feeble  and  weak  : hence  faith  is 
taken  up  with  many  thoughts ; fain  would  the  soul  be  joined  to  Christ,  but 
being  as  yet  dismayed  with  the  sense  of  siu,  it  stands  like  the  publican  afar 
off ; as  yet  faith  can  scarce  speak  a word  to  God,  only  with  Jonah,  it  can 
“ look  toward  his  holy  temple.”  As  a poor  weak  babe,  who  lies  in  the 
cradle  sick,  and  weak,  and  speechless,  only  it  can  look  towards  the  mother 
for  help;  the  cast  of  the  eye  expresseth  in  some  sort  what  it  would  say; 
thus  faith  being  weak,  it  would  speak  to  God,  but  it  cannot  or  dares  not, 
only  it  hath  its  eye  towards  heaven,  as  Jehoshaphat  sometimes  said,  “ our 
eyes  are  towards  thee,”  2 Chron.  20  : 12.  It  feels  a need,  and  faiu  would 
have,  but  a sense  of  unworthiness,  and  the  sense  of  the  law  strikes  such  a 
fear  into  the  heart,  that  it  dares  not  come  near.  Consider  Israel’s  case,  and 
we  shall  find  it  parallel  to  this  : God  proclaims  on  the  mount,  “ I am  the 

Lord  thy  God.”  What  was  this,  but  God’s  offer  to  be  in  covenant  with 
Israel  ? and  yet  the  terror  of  the  thunder  was  so  great,  that  Israel  durst  not 
come  near : a poor  soul  hearing  the  Lord  to  offer  himself  to  be  in  covenaut 
with  him,  “Come  soul,  I am  the  Lord  thy  God.”  Why,  alas,  it  dares  not 
come  near;  “What  am  1,  Lord?  or  what  is  my  father’s  house,  that  I 
should  enter  into  a covenant  with  the  most  high  God  ?”  The  soul  is  un 
quiet  within  itself,  it  is  hurried  to  and  fro,  and  finds  no  rest,  it  hears  of 
peace  with  God,  but  feels  it  not,  there  is  much  ado  with  the  soul  to  sustain 
its  hope ; only  faith  sets  the  mind  again  and  again  to  consider  the  pro- 


160  LOOKING  UNTO  JESUS.  [BOOK  III. 

raises,  invitations,  and  all  other  encouragements  which  God  hath  given  in 
his  word. 

4.  Faith  stirs  in  the  heart  some  resolves  to  go  to  God’s  throne,  and  to 
sue  for  grace ; faith  speaks  within  as  they  did,  “ Who  can  tell  whether  the 
Lord  will  return  ?”  Jonah  3 : 9.  And  u it  may  be  the  Lord  God  of  hosts 
will  be  gracious  to  the  remnant  of  Joseph,”  Amos  5 : 15.  So  who  can  tell  ? 
saith  the  soul.  u It  may  be  the  Lord  will,”  saith  the  soul.  And  this  begets 
some  resolves,  as  those  lepers  in  Samaria  knew  they  were  sure  to  perish,  if 
they  sat  still,  therefore  they  resolved  to  try  whether  the  Aramites  would 
save  them  ; or  as  Esther  knowing  all  was  undone,  if  she  would  not  stir,  she 
would  try  whether  the  king  would  hold  out  his  golden  sceptre  ; so  the  poor 
soul,  knowing  there  is  no  way  but  perishing,  if  it  continue  in  its  natural 
state,  therefore  it  resolves  to  go  to  God  : doth  the  Lord  say  u Seek  my  face? 
Why  ! thy  face  Lord  will  I seek.”  Doth  the  Lord  say,  “ Come  unto  me? 
Why  ! behold,  Lord,  I come  unto  thee,  for  thou  art  the  Lord  our  God,” 
Jer.  3 : 22.  And  now  the  soul  betakes  itself  unto  God  ; it  sends  up  com- 
plaints of  itself,  it  laments  its  own  sinful  rebellions,  it  puts  out  a whole  vol- 
ley of  sighs,  groans  and  strong  cries  towards  heaven  : it  confesseth  with  grief 
and  bitter  mourning,  all  its  former  iniquities : it  smites,  with  repenting 
Ephraim,  upon  its  thigh  ; it  lies  down  at  God’s  footstool,  it  puts  its  month 
in  the  dust;  it  acknowledges  God’s  righteousness,  if  he  should  condemn,  and 
cast  off  forever ; and  yet  withal  it  pleads  for  grace,  that  it  may  be  accepted 
as  one  of  his  ; it  says  unto  God,  “ Lord  I have  nothing  to  plead,  why  thou 
raayest  not  condemn  me,  but  if  thou  wilt  receive  me,  thy  mercy  shall  appear 
in  me.  0 let  thy  mercy  appear,  take  away  all  iniquity,  and  receive  me 
graciously.”  Thus  ifhe  soul  lies  at  God’s  throne,  and  pleads  for  grace. 

5.  As  faith  is  thus  earnest  in  suing  to  God  for  Grace,  so  it  is  no  less  vig- 
ilant and  watchful  in  observing  what  answer  comes  from  the  Lord  ; even  as 
the  prisoner  at  the  bar,  not  only  cries  for  mercy,  but  he  marks  every  word 
which  falls  from  the  judge’s  mouth,  if  any  thing  may  give  him  hope ; or  as 
Beuhadad’s  servants  lay  at  catch  with  the  king  of  Israel  to  see  if  they  could 
take  occasion  by  any  thing  which  ftll  from  him  to  plead  for  the  life  of  Ben- 
hadad,  so  the  poor  soul  that  is  now  pleading  for  life  and  grace,  it  wat.cheth 
narrowly  to  see  if  any  thing  may  come  from  God,  any  intimation  of  favor, 
any  word  of  comfort,  that  may  tend  to  peace,  “ 0 let  me  hear  joy  and  glad- 
ness.— I will  hear  what  the  Lord  will  say,  for  he  will  speak  peace  unto  his 
people.” 

6.  As  faith  waits  for  an  answer,  so  accordingly  it  demeans  itself. 

1.  Sometimes  God  answers  not,  and  faith  takes  on,  and  follows  God 
still,  and  cries  after  him  with  more  strength,  as  resolving  never  to  give 
over,  till  the  Lord  either  save  or  destroy  : nay,  if  the  Lord  will  destroy, 
faith  chooseth  to  die  at  God’s  feet,  as  when  Joab  was  bidden  to  come  forth 
from  the  horns  of  the  altar,  and  to  take  his  death  in  another  place ; nay, 
said  Joab,  “ but  I will  die  here ;”  or  as  when  Christ  saw  no  deliverance 
come  in  his  agony,  “ He  prayed  more  earnestly,”  Luke  22  : 44.  So  a 
poor  soul  in  the  time  of  its  agony,  when  it  is  striving  as  for  life  and  death, 
if  help  come  not  at  first  call,  prays  again,  and  that  more  earnestly.  Faith  is 
very  urgent  with  God ; and  the  more  slack  the  Lord  seems  in  answering, 
the  more  earnest  is  faith  in  plying  God  with  its  prayers;  it  will  wrestle  with 
God  as  Jacob  with  the  angel,  it  will  take  no  denial,  but  will  crave  still, 
“ Bless  me,  even  me  also,  0 send  me  not  away  without  a blessing.” 

2.  Sometimes  God  answers  in  part,  he  speaks  as  it  were  out  of  a dark 
cloud ; he  gives  some  little  ease  : but  he  speaks  not  full  peace  : in  this 
manner  he  speaks  to  the  woman,  “ Go  thy  way,  and  sin  no  more,”  John 
8 : 11.  He  doth  not  say,  “ Go  in  peace,  thy  sin  is  forgiven  thee.”  No, 
do,  “ but  go  thy  way,  and  sin  no  more  hereby  faith  usually  gets  a little 


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CHAP.  II.] 


strength,  and  looks  after  the  Lord  with  more  hope  ; it  begins  to  plead  with 
G-od,  as  Moses  did,  “ 0 Lord,  thou  hast  begun  to  show  grace  unto  thy  ser- 
vant, go  on,  Lord,  to  manifest  unto  me  all  thy  goodness.”  Here  faith  takes 
a little  hold  on  the  covenant  of  grace;  it  may  be  the  hand  of  faith  is  feeble, 
shaking  and  trembling,  yet  it  takes  a little  hold,  it  receives  some  encour- 
agement, it  finds  that  its  former  seeking  is  not  in  vain. 

3.  Sometimes  G-od  answers  more  fully  and  satisfactorily;  applies  some 
promise  of  grace  to  the  conscience,  by  his  own  Spirit ; he  lets  the  soul  feel 
and  taste  the  comforts  of  himself,  or  of  such  and  such  a promise,  more  effec- 
tually than  ever  before  : u Fear  not  (saith  God)  for  I am  thy  God,”  Isa. 
41  : 10.  Here  faith  waxeth  bold,  and  with  a glad  heart,  entertains  the 
promise  brought  home  unto  it.  The  apostle  calls  this,  u The  embracing  of 
the  promises,”  Heb.  11:13.  Now  embracing  implies  an  aflfeetionate  re- 
ceiving with  both  arms-  opened ; so  the  soul  embraeeth  the  promise,  and 
the  Lord  Jesus  in  the  promise,  and  having  him,  like  Simeon,  in  his  arms, 
it  lays  him  in  the  bosom,  it  brings  him  into  the  chamber  of  the  heart,  there 
to  rest  and  abide  forever.  And  now  is  the  covenant  struck  betwixt  God  and 
the  soul ; now,  the  soul  possesseth  God  in  Christ,  as  her  own ; it  rests  in 
him,  and  is  satisfied  with  him,  it  praiseth  God  for  his  mercies,  as  Simeou  did 
when  he  had  Christ  in  his  arms;  it  commits  itself  wholly  and  forever  to  that 
goodness  and  mercy  which  hath  been  revealed  to  it. 

0 my  soul,  hast  thou  come  thus  by  little  and  little  to  touch  the  top  of 
Christ’s  golden  sceptre  ? Why,  then  is  thy  hand  given  to  God,  then  art 
thou  entered  into  a covenant  of  peace,  Christ’s  offering  and  thy  receiving  the 
covenant  of  grace,  bears  a sweet  agreement,  a harmonious  conformity. 

2.  God  in  Christ  keeps  covenant  with  us ; so  we  through  Christ  should 
be  careful  and  diligent  to  keep  covenant  with  God,  in  the  things  of  this  life  ; 
a strict  eye  is  had  to  the  covenants  we  make ; now,  it  is  not  enough  for  us 
to  enter  into  covenant  with  God,  but  we  must  keep  it.  The  Lord  never 
will,  never  hath  broken  the  covenants  on  his  part;  but,  alas,  we  on  our  parts 
have  broken  the  first  covenant  of  works  ; take  heed  we  break  not  the  second  ; 
for  then  their  remains  not  any  more  place  for  any  more  covenants  with  us,  so 
let  us  keep  covenant  with  him  : and  therein  is  the  blessing : “ The  mercy 
of  the  Lord  is  from  everlasting  to  everlasting, — to  such  as  keep  his  cove- 
nant,” Psal.  103  : 17, 18. 

There  is  much  also  in  this  keeping  of  the  covenant,  and  therefore  give  me 
leave  a little  to  enlarge : sundry  acts  of  faith  are  required  to  this  keeping 
of  the  covenant.  As  thus, 

1.  Faith  in  keeping  the  covenant  hath  always  an  eye  to  the  rule  and  com- 
mand of  God ; as  in  the  things  to  be  believed,  faith  looks  on  the  promise  ; 
so  in  things  to  be  practised,  faith  looks  upon  the  command  ; faith  will  pre- 
sent no  strange  fire  before  the  Lord ; it  knows  that  God  will  accept  of  noth- 
ing but  what  is  according  to  his  own  will. 

2.  As  faith  takes  direction  from  the  rule,  so  in  keeping  of  the  covenant 
it  directs  us  to  the  right  end,  that  is,  to  the  glory  of  God  : we  are  of  him, 
and  live  in  him,  and  by  faith  we  must  live  to  him,  and  from  him  : “ For 
none  of  us  liveth  to  himself,  and  no  man  dieth  to  himself:  for  whether  we 
live,  we  live  unto  the  Lord,  and  whether  we  die,  we  die  unto  the  Lord, 
whether  we  live  therefore,  or  die,  we  are  the  Lord’s,”  Horn.  14  : 7,  8. 
Again,  “ he  died  for  all,  that  they  which  live  should  not  henceforth  live 
unto  themselves,  but  unto  him  which  died  for  them,”  2 Cor.  5 : 15.  This 
God  claims  as  his  right  and  due,  u Thou  shalt  glorify  me,”  saith  God;  yes, 
saith  faith,  “ I will  glorify  thee  for  ever,”  Ps.  50  : 15.  and  86  : 12. 

3.  Faith  in  keeping  the  covenant  shields  the  soul  against  all  hindrances 
that  it  meets  withal ; as,  for  instance,  sometimes  we  are  tempted  on  the 
right  hand  by  the  baits  and  allurements  of  the  world,  all  these  will  I give 


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[BOOK  III. 


thee,  saith  the  world  “ if  thou  wilt  be  mine,”  Matt.  4 : 9.  But  then  faith 
overcomes  the  world,  by  setting  before  us  better  things  than  these.  Some- 
times we  are  tempted  on  the  left  hand  with  crosses,  afflictions,  persecutions, 
and  sufferings  for  the  name  of  Christ,  but  then  faith  helps  us  to  overcome, 
and  makes  us  conquerors  through  Christ  that  loved  us,  by  setting  before  us 
the  end  of  our  faith  and  patience.  It  is  said  of  Jesus,  That  “for  the  joy 
that  was  set  before  him,  he  endured  the  cross,  and  despised  the  shame,” 
Ileb.  12  : 2. 

4.  Faith  encourageth  the  soul,  that  the  Lord  will  have  a gracious  respect 
unto  its  keeping  covenant  ; “ In  every  nation  he  that  feareth  him,  and 
worketh  righteousness,  is  accepted  with  him,”  Acts  10  : 35.  Surely  this  is 
no  small  encouragement  to  well-doing,  what  would  not  a servant  do,  if  he 
knew  his  Lord  will  take  it  in  good  part  now?  Now,  faith  assures  the  soul, 
there  is  not  one  prayer,  one  holy  desire,  or  one  good  thought,  or  word  which 
is  spoken,  or  done  to  the  glory  of  God,  but  God  takes  notice  of  it,  and 
accepts  it  in  good  part,  “ Then  they  that  feared  the  Lord  spake  often  one 
to  another,  and  the  Lord  hearkened,  and  heard  it,  and  a book  of  remem- 
brance was  written  before  him,  for  them  that  feared  the  Lord,  and  that 
thought  upon  his  name,”  Mai.  3 : 16. 

5.  Faith  furnisheth  the  soul  with  strength  and  ability  to  keep  the  cove- 
nant • by  faith  we  get  a power  and  strength  of  grace  ; as  thus — 

1.  By  faith  we  look  at  Christ,  as  having  all  fulness  of  grace  in  himself : 
“It  pleased  the  father,  that  in  him  should  all  fulness  dwell,”  Col.  1:19. 
All  others  have  but  their  measures,  some  more,  some  less,  according  to  the 
measure  of  the  gift  of  Christ,  but  Christ  hath  received  the  “ Spirit,  not  by 
measure,  but  in  fulness  of  it,”  John  3 : 34. 

2.  By  faith  we  know,  that  whatever  fulness  of  grace  is  in  Christ,  he  had 
it  not  for  himself  only,  but  for  us ; “ he  received  gifts  for  men,  Psal. 
68  : 18.  said  the  Psalmist  • not  for  himself  merely,  but  for  men  ; “of  his  ful- 
ness we  receive  grace  for  grace,”  saith  John  1 : 16.  His  wisdom  is  to  make 
us  wise,  his  meekness  is  to  make  us  meek,  and  his  patience  is  to  make  us 
patient. 

3.  By  faith  we  look  at  Christ,  as  faithful  to  distribute  such  grace  unto  us, 
as  he  received  for  us ; “ he  is  faithful  in  all  the  house  of  God,”  Heb.  3 : 2. 
He  is  faithful  in  dispensing  all  the  treasures  of  grace  committed  unto  him 
for  his  church’s  good  : he  keeps  nothing  back,  his  faithfulness  will  not  suf- 
for  him  to  keep  that  to  himself  which  he  hath  received  for  us  : hence,  as 
the  Psalmist  saith,  “ He  receiveth  gifts  for  men,”  Psal.  68  : 18.  So  the 
apostle  renders  it,  “ He  gave  gifts  unto  men,”  Eph.  4:8.  As  he  receives, 
so  he  gives,  being  faithful  in  all  that  is  committed  to  him. 

4.  By  faith  we  seek  God,  and  beg  performance  of  his  promises  according 
to  our  need.  Do  we  want  wisdom,  meekness,  patience,  or  any  other  grace  ? 
faith  carries  us  by  prayer  unto  the  fountain,  and  in  this  way  it  waits  and 
expects  to  receive  the  grace  we  want.  As  the  child  by  sucking  the  breast, 
draws  forth  milk  for  its  own  nourishment,  and  thereby  it  grows  in  strength ; 
so  do  we  by  the  prayer  of  faith,  suck  from  Christ,  and  from  the  promise  of 
grace,  and  by  that  means  derive  strength  to  our  inner  man,  to  fulfil  the 
coveuant  which  we  have  made  with  God. 

6.  As  faith  strengthens  us,  so  if  at  any  times  by  occasion  of  temptation 
we  fail  in  our  covenant-keeping,  faith  recovers  us,  and  restores  us  again  to 
our  former  estate.  I do  not  say  the  covenant  can  be  broken  betwixt  God 
and  us  ; we  may  offend  God,  and  fail  in  the  service  of  God,  but  till  we 
refuse  God,  and  leave  God,  and  choose  another  master,  lord,  and  husband 
besides  God,  there  is  no  dissolution  of  the  covenant  of  grace  : now,  this  a 
true  believer  cannot  do  ; he  may  fall,  and  fall  often,  yet  he  doth  not  fall,  but 
he  rises  again,  he  may  turn  aside,  but  yet  he  turns  again  into  the  way  of 


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168 


CHAP.  II.] 

the  covenant.  What  a sweet  point  is  this,  Christians  ! we  may,  and  some- 
times we  do  walk  weakly  in  keeping  of  covenant,  our  feet  slip,  and  we  step 
aside  out  of  God’s  path,  yet  faith  brings  us  back  again  to  God ; it  casts 
shame  on  our  faces,  that  after  all  the  grace  showed  us,  we  should  so  ill 
requite  God  : it  reminds  us  of  these  promises,  “ Return  unto  me,  and  I will 
return  unto  you,  Zech.  1:8.  Ye  have  done  all  this  wickedness,  yet  turn 
not  aside  from  following  the  Lord. — For  the  Lord  will  not  forsake  his 
people  for  his  great  name’s  sake,  because  it  hath  pleased  the  Lord  to  make 
you  his  people,”  1 Sam.  12  : 20.  22.  In  the  minding  of  these,  and  such 
other  promises,  faith  doth  encourage  us  to  return  unto  God,  to  take  words 
unto  ourselves,  and  to  plead  the  covenant  of  his  grace  towards  us ; this  work 
of  faith  brought  Peter  back  to  Christ,  whereas  Judas,  wanting  this  faith, 
lies  down  in  desperate  sorrow,  never  able  to  rise  up,  or  to  recover  himself. 

0 my  soul,  art  thou  acquainted  with  these  acts  of  faith,  enabling  thee  in 
some  good  measure  to  keep  covenant  with  God  ? then  is  there  a sweet  con- 
formity betwixt  thee  and  Jesus. 

3.  God  in  Christ  hath  highly  honored  us  : as  we  are  his  people ; so  we 
through  Christ  should  honor  him  highly,  as  he  is  our  God  : this  is  the  main 
end  of  the  covenant,  and  I shalll  end  with  this.  0 my  soul,  be  like  to  God, 
bear  the  image  and  resemblance  of  God  thy  Father  in  this  respect;  he, hath 
humbled  himself  to  advance  thee ; 0 then  humble  thyself  to  advance  him, 
endeavor  every  way  to  exalt  his  name. 

We  are  all  willing  to  be  in  covenant  with  God,  that  we  may  set  up  our- 
selves, that  we  may  sit  upon  thrones,  and  possess  a kingdom  ; but  we  must 
think  especially  of  setting  up  the  Lord  upon  his  throne ; “ Ascribe  great- 
ness to  our  God,”  saith  Moses,  Deut.  32  : 3.  Make  it  a name,  and  a praise 
unto  him.  That  he  hath  vouchsafed  to  make  us  his  people,  and  to  take  us 
into  covenant  with  himself ; honor  him  as  he  is  God,  but  honor  him  more 
abundantly  as  he  is  our  God  : who  shall  honor  him  if  his  people  will  not? 
The  world  knows  him  not.  “ The  wicked  will  not  seek  after  God,  God  is  not 
in  all  his  thoughts,”  Psal.  10  : 4.  And  shall  God  have  no  honor  ? Shall 
he  that  stretched  out  the  heavens,  and  laid  the  foundations  of  the  earth,  and 
formed  man  upon  it,  have  no  glory  ? 0 yes ! the  Lord  himself  answers, 

“ This  people  have  I formed  for  myself,  they  shall  show  forth  my  praise,” 
Isa.  43  :21.  Surely  God  will  have  praise  from  his  own  people,  whom  he 
hath  taken  to  himself,  “ He  will  be  glorified  in  all  these  that  come  near  unto 
him,”  Lev.  10:3. 

But  how  should  we  honor  God  ? I answer, — 

1.  We  must  set  him  up  as  chief  and  highest  in  our  esteem  : kings 
account  not  themselves  honored,  if  they  be  not  set  above  other  men,  and 
hence  God’s  people  have  used  such  expressions  concerning  God,  as  do 
single  him  forth  beyond  the  comparison  of  all  creatures:  Thus  Moses, 
“Who  is  like  unto  thee  amongst  the  gods?  Who  is  like  unto  thee, 
glorious  in  holiness,  fearful  in  praises,  doing  wonders?”  Exod.  15:11. 
Thus  David,  “Thou  art  great,  0 Lord  God,  for  there  is  none  like  thee, 
neither  is  there  any  God  beside  thee,  according  to  all  that  we  have  heard 
with  our  ears,”  2 Sam.  7 : 22.  Thus  Solomon,  “ Lord  God  of  Israel,  there 
is  no  God  like  thee  in  heaven  above,  or  in  the  earth  beneath,  who  keepest 
covenant  and  mercy  with  thy  servants,”  1 Kings  8 : 23.  Thus  Micah, 
“Who  is  a God  like  unto  thee,  vhich  passest  by  the  transgressions  of  the 
remnant  of  thine  heritage  ?”  Micah  7 : 18.  And  thus  should  we  rise  up  in 
our  thoughts  and  apprehensions  of  God,  until  we  come  to  an  holy  ecstasy 
and  admiration  of  God. 

2.  We  must  count  it  our  blessedness  and  highest  dignity  to  be  a people 
in  covenant  with  God  : are  we  honorable?  yet  esteem  this  as  our  greatest 
honor,  that  God  is  our  God : are  we  low  and  despised  in  the  world  ? yet 


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[BOOK  m. 


count  this  honor  enough,  that  God  hath  lifted  us  up  to  he  his  people. 
Christians,  if  when  we  are  counted  as  things  of  nought,  we  can  quiet 
ourselves  in  this,  that  “ God  is  our  God,”  if  when  we  are  persecuted, 
imprisoned,  distressed,  we  can  say,  with  Jacob,  “ I have  enough,  because 
the  Lord  hath  mercy  on  me,  and  hath  taken  me  into  covenant  with  him,” 
surely  then  we  do  bear  witness  of  God  before  heaven  and  earth,  that  he  is 
better  to  us  than  corn,  or  wine,  or  oil,  or  whatsoever  this  world  affords. 

8.  We  must  lie  under  the  authority  of  every  word  of  God,  and  we  must 
conform  ourselves  to  the  example  of  God ; that  is,  we  must  labor  to  become 
followers  of  God,  and  imitate  his  virtues : it  is  a part  of  that  honor  which 
children  owe  to  their  parents,  to  obey  their  commands,  and  to  imitate  their 
godly  example;  we  cannot  honor  God  more,  than  when  we  are  “humbled 
at  his  feet  to  receive  his  word,”  Deut.  33  :3.  Than  when  we  renounce  the 
manners  of  the  world,  to  become  his  “followers  as  dear  children,”  Eph.  5 : 1. 
0 think  of  this  ! for  then  we  conform  indeed;  then  are  we  “ holy  as  he  is 
holy,  and  pure  as  he  is  pure;”  and  then  how  should  this  but  tend  to  the 
honor  and  glory  of  our  God  ? 

Thus  far  we  have  looked  on  Jesus,  as  our  Jesus  in  that  dark  time  before 
his  coming  in  the  flesh ; our  next  work  is  to  look  on  J esus,  carrying  on  the 
great  work  of  man’s  salvation  in  his  first  coming  or  incarnation. 


LOOKING  UNTO  JESUS, 

IN  HIS  BIKTH. 


THE  FOURTH  BOOK 


CHAPTER  I. 


Let  us  now  go  even  to  Bethlehem,  and  see  this  thing. — Luke  2 : 15. 


Sect.  I. — Of  the  Tidings  of  Christ. 

In  this  period,  as  in  the  former,  we  shall  first  lay  down  the  object ; and, 
secondly,  direct  you  how  to  look  unto  it. 

The  object  is  Jesus,  carrying  on  the  work  of  man’s  salvation  in  his  first 
coming  in  the  flesh,  until  his  coming  again.  But  because  in  this  long 
period  we  have  many  transactions,  which  we  cannot  with  conveniency 
despatch  together,  we  shall  therefore  break  it  into  smaller  pieces,  and 
present  this  object,  Jesus  Christ,  1.  In  his  birth.  2.  In  his  life.  3.  In 
his  death.  4.  In  his  resurrection.  5.  In  his  ascension,  session  at  God’s 
right  hand,  and  mission  of  his  holy  Spirit.  6.  In  his  intercession  for  his 
saints,  in  which  business  he  now  is,  and  will  be  employed  till  his  second 
coming  to  judgment. 

First,  For  the  transactions  of  “ Jesus  in  his  birth,”  some  things  we  must 
propound  before,  and  some  things  after  his  birth;  so  that  we  shall  continue 
this  period  till  the  time  of  John’s  baptism,  or  the  exercise  of  his  ministry 
upon  earth.  Now  in  all  the  transactions  of  this  time,  we  shall  specially 
handle  these,  1.  The  tidings  of  Christ.  2.  The  conception  of  Christ. 
3.  The  duplicity  of  natures  in  Christ.  4.  The  real  distinction  in  that 
duplicity.  5.  The  wonderful  union  notwithstanding  that  distinction.  6.  The 
birth  of  Christ.  7.  Some  consequents  after  his  birth,  whilst  yet  a child  of 
twelve  years  old. 

The  first  passage  in  relation  to  his  birth,  “is  the  tidings  of  Christ;” 
this  appears,  Luke  1 : 26,  27,  &c.  u And  in  the  sixth  month  the  angel 
Gabriel  was  sent  from  God,”  &c.  I shall  a little  insist  on  some  of  these 
words. 

1.  The  messenger  was  an  angel : man  was  too  mean  to  carry  the  news 
of  the  conception  of  God  : never  any  business  was  conceived  in  heaven, 
that  did  so  much  concern  the  earth  as  the  conception  of  the  God  of  heaven 
in  a womb  of  earth  : no  less  therefore  than  an  angel  was  worthy  to  be«ir 
these  tidings,  and  never  angel  received  a greater  honor  than  of  this  embas- 
sage. Angels  have  been  sent  to  divers,  as  to  Gideon,  Manoah,  David, 
Daniel,  Elijah,  Zachariah,  &c.  And  then  the  angel  honored  the  message, 
but  here  is  a message  that  doth  honor  the  angel ; he  was  highly  glorious 
before,  but  this  added  to  his  glory.  Indeed  the  incarnation  of  God  could 
have  no  less  a reporter  than  the  angel  of  God;  when  God  intended  to  begin 

(165) 


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[BOOK  IY. 


his  gospel,  he  would  first  visit  the  world  with  his  angel,  before  he  would  visit 
the  world  with  his  Son ; his  angel  must  come  in  the  form  of  man,  before 
his  Son  must  come  in  the  nature  of  man. 

2.  This  angel  salutes  the  virgin,  “Hail,  thou  that  art  highly  favored: 
The  Lord  is  with  thee,  blessed  art  thou  among  women,”  Luke  1 : 28.  Many 
men  and  women  have  been  and  are  the  spiritual  temples  of  God,  but  never 
was  any  the  material  temple  of  God,  but  only  Mary,  and  therefore  “ blessed 
art  thou  amongst  women  ;”  and  yet  we  cannot  say,  that  she  was  so  blessed 
in  bearing  Christ,  as  she  was  in  believing  in  Christ;  her  bearing  indeed 
was  more  miraculous,  but  her  believing  was  more  beneficial  to  her  soul : 
that  was  her  privilege,  but  this  was  her  happiness.  Christians  ! if  we  be- 
lieve in  Christ,  and  if  we  obey  the  word  of  Christ,  we  are  the  mothers  of 
Christ.  “Whosoever  shall  do  the  will  of  my  Father  which  is  in  heaven, 
he  is  my  brother,  and  sister,  and  mother,”  Matth.  12  : 50.  Every  renewed 
heart  is  another  Mary,  a spiritual  sanctuary  of  the  Lord  Jesus.  It  was  the 
woman’s  acclamation,  “ Blessed  is  the  woman  that  bare  thee,  and  the  paps 
that  gave  thee  suck,”  Luke  11  : 27.  True,  said  Christ,  but  that  blessing 
extends  only  to  one;  I will  tell  you  how  many  are  blessed,  and  rather 
blessed : “yea,  rather  blessed  are  they  that  hear  God’s  word  and  keep  it,” 
verse  28.  Blessed  are  they  that  so  incarnate  the  written  word,  by  doing  it, 
as  the  blessed  virgin  gave  flesh  to  the  eternal  word  by  bearing  it;  those 
that  hear  and  keep  God’s  word,  are  they  that  “ travail  in  birth  again  until 
Christ  be  formed  in  them,”  Gal.  4 : 19.  Hearing,  they  receive  the  immortal 
seed  of  the  word,  by  a firm  purpose  of  doing  they  conceive,  by  a longing 
desire  they  quicken,  by  an  earnest  endeavor  they  travail,  and  when  the 
work  is  wrought,  then  have  they  incarnate  the  word,  and  Christ  is  formed 
in  them.  In  this  respect  was  Mary  blessed;  and  I make  no  question  but 
in  this  respect  also  the  angel  calls  her  blessed,  and  Elizabeth  calls  her 
blessed,  and  Simeon  calls  her  blessed,  and  she  calls  herself  blessed,  and  all 
generations  call  her  blessed,  and  God  himself  calls  and  makes  her  blessed; 
yea,  as  Paul  said,  “ cometh  this  blessedness  on  the  circumcision  only  ?” 
Bom.  4:9.  So  cometh  this  blessedness  on  the  virgin  only?  No,  even 
“ blessed  are  the  poor  in  Spirit,  blessed  are  they  that  mourn,  and  blessed 
are  the  meek,  and  blessed  are  they  whose  sins  are  not  imputed,”  Matth. 
5 : 3,  4,  5.  Psal.  32  : 2.  Even  these  hath  God  blessed  with  spiritual 
blessings  in  heavenly  places,  and  these  shall  Christ  entertain  with  a “ Come, 
ye  blessed  of  my  Father.” 

3.  This  virgin  is  “ troubled  at  this  salute,”  Luke  1 : 29.  She  might  well 
be  troubled;  For,  1.  If  it  had  been  but  a man  that  had  come  in  so  sud- 
denly, when  she  expected  none ; or  so  secretly,  when  she  had  no  other  com- 
pany ; or  so  strangely,  the  doors  being  properly  shut : she  had  cause  to  be 
troubled  : how  much  more,  when  the  shining  glory  of  the  angel  so  height- 
ened the  astonishment?  2.  Her  sex  was  more  subject  to  fear:  if  Zachary 
was  amazed  with  the  sight  of  this  angel,  how  much  more  the  virgin  ! We 
flatter  ourselves  how  well  we  could  endure  such  visions,  but  there  is  differ- 
ence betwixt  our  faith  and  our  senses ; to  apprehend  here  the  presence  of 
God  by  faith,  this  goes  down  sweetly ; but  should  a glorious  angel  appear 
among  us,  it  would  amaze  us  all.  But  for  this  the  angel  comforts  her, 
“ Fear  not,  Mary,  for  thou  hast  found  favour  with  God,”  verse  30.  The 
troubles  of  holy  minds  ever  end  in  peace  or  comfort;  joy  was  the  errand  of 
the  angel,  and  not  terror ; and  therefore  suddenly  he  revives  her  spirit  with 
a cheerful  excitation,  Fear  not,  q.  d.  “Let  those  fear  who  know  they  are  in 
displeasure,  or  know  not  they  are  gracious;  thine  happy  estate  calls  for  con- 
fidence, and  that  confidence  calls  for  joy;  What  should  they  fear,  who  are 
favoured  of  him,  at  whom  the  devils  tremble?  0 Mary,  how  should  joy 
but  enter  into  thy  heart,  out  of  whose  womb  shall  come  salvation  ?”  I 


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question  not  but  these  very  words  revived  the  virgin ; what  remote  corner 
of  her  soul  was  there  into  which  these  beams  of  consolation  did  not  shine  ? 

4.  Here  is  the  foundation  of  her  comfort  and  our  happiness;  “Behold, 
thou  shalt  conceive  in  thy  womb,  and  bring  forth  a Son,  and  shalt  call  his 
name  Jesus,”  Luke  1:81.  Never  was  mortal  creature  thus  honored,  that 
her  womb  should  yield  that  flesh,  which  was  personally  united  to  the  God- 
head, that  she  should  bear  him  that  upholds  the  world.  There  is  one  won- 
der in  the  conception,  another  in  the  fruit,  both  are  marvellous,  but  the 
latter  I take  is  more  mysterious,  and  fuller  of  admiration;  the  fruit  of  the 
womb,  is  Jesus,  a Saviour,  “ the  Son  of  the  Highest,  a King,  God  shall 
give  him  a throne,”  and  he  shall  reign  for  ever,  “ for  of  his  kingdom  there 
shall  be  no  end,”  verse  31,  32,  33.  Here  was  a son,  and  such  a son  as  the 
world  never  had  before,  and  here  was  the  ground  of  Mary’s  joy ; how  could 
she  but  rejoice  to  hear  what  her  son  should  be  before  he  was  ? Surely  never 
was  any  mother  so  glad  of  her  son  born,  as  this  virgin  was  of  her  son  before 
he  was  conceived. 

The  ground  of  this  joy  lies  more  especially  in  that  name,  Jesus.  Here, 
Christians  ! here  is  the  object  that  you  are  to  look  unto ; the  first  title  that 
the  angel  gives  our  Saviour,  it  is  Jesus,  a Saviour.  0 come,  let  us  dwell  a 
little  here : without  Jesus  we  had  never  known  God  our  friend,  and  without 
Jesus,  God  had  never  known  us  for  any  other  than  his  enemies.  This 
name  Jesus  is  better  to  us  than  all  the  titles  of  God,  indeed,  there  is  good- 
ness and  greatness  enough  in  the  name  Jehovah,  but  we  merited  so  little 
good,  and  demerited  so  much  evil,  that  in  it  alone  there  had  been  small 
comfort  for  us,  but  in  the  name  Jesus  there  is  comfort,  and  with  the  name 
Jesus  there  is  comfort  in  the  name  of  God : in  old  times  God  was  known 
by  his  names  of  power,  and  of  majesty,  and  of  his  nature,  but  his  name  of 
mercy  was  reserved  till  now,  when  God  did  purpose  to  pour  out  the  whole 
treasure  of  his  mercy,  by  the  mediation  of  his  Son.  And,  as  this  name  is 
exalted  above  all  names,  so  are  we  to  exalt  his  mercy  above  all  his  works. 

0 it  is  a useful  name ; in  all  depths,  distresses,  miseries,  perplexities,  we 
beseech  God  by  the  name  of  Jesus  to  make  good  his  own  name,  not  to  bear 
it  for  nought,  but,  as  he  is  our  Saviour,  so  to  save  us,  and  this  is  our  com- 
fort, that  God  will  never  so  remember  our  wretched  sins,  as  to  forget  his 
own  blessed  name,  and  especially  this  name  Jesus.  0 it  is  the  highest,  the 
dearest,  the  sweetest  name  to  us  of  all  the  names  of  God. 

The  reason  of  his  name  was  given  by  the  angel  to  Joseph,  “Thou  shalt 
call  his  name  Jesus,  for  he  shall  save  his  people  from  their  sins,”  Matth. 

1 : 21.  But  why  from  their  sins  ? We  seem  rather  willing  to  be  saved  from 
poverty,  ignominy,  plague,  prison,  death,  hell,  the  devil;  sin  is  a thing  that 
troubles  but  a few ; 0,  how  few  ! how  very  few  there  be  that  break  their 
sleep  for  their  sins  ! Alas  ! alas  ! sin  (if  we  understand)  is  the  very  worst 
of  evils : there  is  no  poverty  but  sin,  there  is  no  shame  but  sin,  there  is  no 
prison,  but  that  prison  is  a paradise  without  sin  : there  is  no  death  that  hath 
any  sting  in  it  but  sin;  “ The  sting  of  death  is  sin,”  saith  the  apostle,  1 
Cor.  15  : 55.  Take  out  the  sting,  and  you  may  .put  the  serpent  in  your 
bosom ; nay,  1 will  say  more,  there  is  no  hell  but  for  sin ; sin  first  kindled 
the  fire  of  hell,  sin  fuels  it;  take  away  sin,  and  that  tormenting  flame  goes 
out : and  for  the  devil,  sin  is  his  instrument,  whereby  he  works  all  mis- 
chief ; how  comes  a man  to  be  a slave  to  Satan,  but  by  sin  ? But  for  sin, 
the  devil  had  no  business  in  the  world;  but  for  sin,  he  could  never  hurt 
a soul. 

What  abundance  of  benefits  are  here,  in  one  word,  (i  He  shall  save  his 
people  from  their  sins!”  There  is  no  evil  incident  to  man,  but  it  ceaseth 
to  be  evil  when  sin  is  gone.  If  Jesus  take  away  sin  he  doth  bless  our  very 
blessings,  and  sanctify  our  very  afflictions  : he  fetcheth  peace  out  of  trouble, 


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riches  out  of  poverty,  honor  out  of  contempt,  liberty  out  of  bondage.  He 
pulls  out  the  sting  of  death,  puts  out  the  fire  of  hell.  As  all  evils  are  wrapt 
up  in  sin,  so  he  that  saves  us  from  sin,  he  saves  us  from  all  evils  whatsoever. 

But  is  not  Christ  as  precious  a name  as  Jesus  is?  I answer,  No;  For, 

1.  Christ  is  not  the  name  of  God.  God,  as  he  is  God,  cannot  be  anointed ; 
but  Jesus  is  the  name  of  God,  and  that  wherein  he  more  especially  delights. 

2.  Christ  is  communicated  to  others,  princes  are  called  Christs,  but  Jesus 
is  proper  to  himself,  there  is  no  Saviour  but  he.  3.  Christ  is  anointed ; to 
what  end,  but  to  be  a Saviour  ? Jesus  is  therefore  the  end,  and  the  end  is 
always  above  the  means.  Why,  this  is  that  Jesus,  the  Son  of  God’s  love, 
the  Author  of  our  salvation,  “ In  whom  alone  God  is  well  pleased,”  and 
whom  the  angel  published  before  he  was  conceived,  “Thou  shalt  conceive 
and  bring  forth  a Son,  and  shalt  call  his  name  Jesus.” 

Sect.  II. — Of  the  Conception  of  Christ. 

2.  The  conception  of  Christ  was  the  conclusion  of  the  angel’s  message : 
no  sooner  had  the  virgin  said,  “ Be  it  to  me  according  to  thy  word,”  but 
according  to  that  word  it  was  : immediately  the  Holy  Ghost  overshadowed 
her,  and  forms  our  Saviour  in  her  womb:  now,  Christians!  now  was  the 
time  of  love,  especially  if  we  relate  to  his  conception  and  birth,  well  may 
we  say,  Now  was  it  that  the  day  brake  up,  that  the  sun  arose,  that  dark- 
ness vanished,  that  wrath  and  anger  gave  place  to  favor  and  salvation  : 
now  was  it  that  free  grace  came  down  from  heaven,  thousands  of  angels 
waiting  on  her ; the  very  clouds  part  (as  it  were)  to  give  her  way ; the 
earth  springs  to  welcome  her;  floods  clap  their  hands  for  joy;  the  hea- 
venly hosts  sing  as  she  goes  along,  “ Glory  to  God  in  the  highest,  peace  be 
upon  earth,  good  will  towards  men.”  Truth  and  righteousness  go  before 
her,  peace  and  prosperity  follow  after  her,  pity  and  mercy  wait  on  either 
hand,  and  when  she  first  sets  her  foot  on  the  earth,  she  cries,  “ A Jesus, 
a Saviour,  hear,  ye  sons  of  men  : the  Lord  hath  sent  me  down  to  bring 
you  news  of  a Jesus;  grace  and  peace  be  unto  you,  I will  live  with  you 
in  this  world,  and  you  shall  live  with  me  in  the  world  to  come.”  0 here 
was  blessed  news  ! why,  this  is  gospel,  pure  gospel,  this  is  the  glad  tidings ! 
free  grace  proclaims  a Jesus;  and  a Jesus  is  made  up  (as  it  were)  all 
of  free  grace  : 0 what  eternal  thanks  do  we  owe  to  the  eternal  God  ! If 
there  had  not  been  a Jesus,  (to  borrow  that  expression)  made  all  of 
grace,  of  grace  itself,  we  could  never  have  had  dealing  with  God  : 0 how 
may  we  say  with  the  angels,  “Glory  to  God,  blessed  be  God  for  Jesus 
Christ.” 

But  in  this  conception  of  Christ  are  so  many  wonders,  that  ere  we 
begin  to  speak  them,  we  may  stand  amazed,  “without  controversy  great 
is  the  mystery  of  godliness,  God  manifested  in  the  flesh,”  1 Tim.  3 : 16. 
Say,  Is  it  not  a wonder,  a mystery,  a great  mystery,  without  all  con- 
troversy, That  the  Son  of  God  should  be  made  of  a woman,  even  made  of 
that  woman,  which  was  made  by  himself?  Is  it  not  a wonder,  that  her 
womb,  then,  and  that  the  heavens  now,  should  contain  him  whom  the 
heaven  of  heavens  cannot  contain  ? Concerning  this  conception  of  Christ, 
I shall  speak  a little,  and  but  a little.  What  man  can  conceive  much  of 
this  conception,  which  was  a conception  without  the  help  of  man  ? Our 
greatest  light  we  borrow  from  the  angel,  who  describes  it  thus,  “ The  Holy 
Ghost  shall  come  upon  thee,  and  the  power  of  the  Highest  shall  over- 
shadow thee,”  Luke  1 : 35. 

Out  of  these  words,  observe,  1.  The  agent  or  efficient:  2.  The  fruit  or 

effect.  1.  The  agent  or  efficient  cause  of  Christ’s  conception  is  the  Holy 
Ghost.  This  agrees  with  that  speech  of  the  angel  to  Joseph,  “ That  which 


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is  conceived  in  her  is  of  the  Holy  Ghost,”  Matth.  1 : 20.  Here  it  may  be 
demanded,  why  the  conception  of  Christ  should  be  ascribed  to  the  Holy 
Ghost,  which  is  common  to  all  the  actions  in  the  trinity  ? I answer,  not  to 
exclude  the  rest,  but  first  to  show  it  was  the  free  grace  of  God,  which  is 
often  termed,  “ The  Holy  Ghost.”  2.  Because  the  Father  and  the  Son 
effected  it  by  the  Holy  Ghost,  so  was  it  his  work  immediately,  and  in  a 
special  manner ; good  reason  have  we  to  be  thankful  to  all  the  three  Per- 
sons, to  the  Father  for  ordaining  this  garment,  to  the  Holy  Ghost  for 
weaving  it,  to  the  Son  for  wearing  it,  to  the  whole  Deity  for  clothing  us 
with  it,  and  making  us  righteous  by  it. — Neither  yet  is  the  Holy  Ghost 
Christ’s  father;  he  did  not  beget  him,  but  form  him:  he  did  not  minister 
matter  from  his  own  substance  whereof  Christ  was  made,  but  took  a part 
of  human  nature  from  the  virgin,  and  of  that  he  made  the  body  of  Christ 
within  her : away  with  all  gross  opinions  and  old  heresies ! this  conception 
of  Christ  was  not  by  any  carnal  effusion  of  seminal  humor,  but  by  way  of 
manufacture,  i.  e.,  by  handy  work,  or  operation,  or  virtue  of  the  Holy  Ghost; 
or  else  by  the  energetical  command  and  ordination  of  the  Holy  Ghost,  or 
else  by  the  benediction  and  blessing  of  the  Holy  Ghost,  whereby  that  part 
of  the  virgin’s  blood  or  seed  whereof  the  body  of  Christ  was  to  be  framed, 
was  so  cleansed  and  sanctified,  that  in  it  there  should  be  neither  spot  nor 
stain  of  original  pollution. 

2.  The  fruit  or  effect  was  the  framing  of  Christ’s  manhood,  in  which  we 
may  observe  the  matter  and  manner.  1.  For  the  matter  observe  we  the 
matter  of  the  body,  and  of  the  soul  of  Christ.  1.  The  matter  of  the  body 
of  Christ,  it  was  the  very  flesh  and  blood  of  the  virgin,  “ He  was  made  of  a 
woman,”  saith  the  apostle,  Gal.  4 : 4,  i.  e.,  of  the  flesh,  and  blood,  and  sub- 
stance of  the  woman,  “And  he  was  made  of  the  seed  of  David,  (saith  the 
apostle)  according  to  the  flesh,”  Bom.  1 : 3.  Otherwise  he  could  not  have 
been  the  son  of  David  according  to  the  flesh ; and  if  it  be  true  which  the 
philosophers  say,  “That  the  seed  of  the  man  doth  not  fall  into  the  substance 
of  the  child,  but  only  doth  dispose  the  seed  of  the  woman  (as  a workman 
frameth  and  disposeth  his  work)  to  make  the  same  into  the  form  of  a man 
Why  then,  I know  not  wherein  the  conception  of  Christ  should  differ  in  the 
matter  at  all  from  our  conception,  save  only  in  the  agent  or  worker  of  his 
substance,  who  was  the  Holy  Ghost.  2.  The  matter  of  substance  of  the 
soul  of  Christ  was  not  derived  from  the  soul  of  the  virgin,  as  a part  thereof ; 
but  it  was  made  as  the  souls  of  other  men  be,  i.  e.,  of  nothing,  by  the  power 
of  God ; and  so  infused  into  the  body  by  the  hand  of  God ; but  of  these 
things  (of  his  body  and  soul,  and  human  nature)  we  shall  speak  more  largely 
in  the  next  section. 

2.  For  the  manner  of  framing  Christ’s  human  nature,  it  was  miraculous; 
the  angel  ascribes  two  actions  to  the  Holy  Ghost  in  this  great  work,  the 
one  to  come  upon  the  virgin,  the  other  to  overshadow  her ; by  the  first  is 
signified  the  extraordinary  work  of  the  Holy  Ghost  in  fashioning  the  human 
nature  of  Christ;  as  it  was  said  of  Samson,  “The  Spirit  of  the  Lord  came 
upon  him,”  Judges  14  : 6,  i.  e.,  the  Holy  Ghost  inspired  him  with  an  extra- 
ordinary strength,  so  the  Spirit  of  the  Lord  came  upon  her,  i.  e .,  the  Holy 
Ghost  wrought  in  her  in  an  extraordinary  way.  As  for  instance,  in  ordi- 
nary generation  our  substance  and  parts  are  formed  successively  by  degrees, 
as  first  the  seminal  humor  becomes  an  embryo,  then  a body  inorganical, 
then  are  fashioned  the  liver,  heart,  and  brain,  and  then  the  rest  one  after 
another ; and  it  is  at  least  forty  days  before  the  body  of  a child  be  fully 
formed  : now,  it  was  otherwise  with  the  body  of  Christ,  for  in  the  very 
instant  of  his  conception,  he  was  made  perfect  in  body  and  soul,  void  of 
sin,  and  full  of  grace ; in  the  very  instant  of  his  conception  he  was  perfectly 
framed,  and  instantly  united  into  the  eternal  word,  perfect  God,  and  perfect 


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man.  Surely  this  was  extraordinary,  and  this  is  the  property  of  the  Holy 
Ghost,  suhito  operari.,  to  work  instantly  and  perfectly,  u As  soon  as  ever 
the  flesh  was  conceived,  it  was  presently  united  and  made  the  flesh  of  the 
Son  of  God.”  Aug.  L.  de  fide  ad  et  C.  18.  It  was  suddenly  made,  per- 
fectly made,  holily  made. 

The  second  action  ascribed  to  the  Holy  Ghost,  is  adumbration  or  over- 
shadowing of  the  virgin.  This  teacheth  us  that  we  should  not  search  over 
much  into  this  great  mystery,  alas  ! it  is  too  high  for  us  ; if  the  course  of 
ordinary  generation  be  a secret,  how  past  all  comprehension  is  this  extraor- 
dinary operation  ! The  Holy  Ghost  did  cast  a shadow  over  the  virgin,  and 
withal  a shadow  over  this  mystery;  why  should  we  seek  a clear  light,  where 
God  himself  will  have  a shadow  ? “ I know  the  word  was  made  flesh,”  (saith 

Chrysostom,  hom.  5.)  “ but  how  he  was  made,  I know  not.” 

1.  Use.  In  way  of  confutation  : this  word  conception  is  the  bane  of 
divers  heresies,  1.  That  of  the  Manichee,  who  held  he  had  no  true  body; 
if  so,  one  says  well,  that  had  been  virgo  decipiet , not  concipiet , rather  a 
deceiving  of  us,  than  a conceiving  of  him.  2.  That  of  the  Yalentinian,  re- 
vived lately  in  the  Anabaptist,  who  hold,  that  he  had  a true  body,  but  made 
in  heaven,  and  sent  into  the  virgin  here  on  earth  ; and  if  so,  that  had  been 
virgo  recipiet , not  concipiet , rather  a receiving,  than  conceiving  ; yet  I cannot 
but  wonder  how  confidently  the  Anabaptists  tell  us,  That  the  flesh  of  Christ 
came  down  from  heaven,  and  passed  through  the  virgin  Mary  as  water 
through  a conduit  pipe,  without  taking  any  substance  from  her ; their  objec- 
tions are  raised  out  of  these  texts  : — 

1.  “ No  man  hath  ascended  up  to  heaven,  but  he  that  came  down  from 
heaven,  even  the  son  of  man  which  is  in  heaven,”  John  3 : 13.  I answer, 
1.  The  speech  must  be  understood,  firstly  in  respect  of  his  Godhead,  which 
may  be  said  in  some  sort  to  descend,  in  that  it  was  made  manifest  in  the 
manhood  here  on  earth.  2.  This  speech  may  be  understood  truly  of  the 
whole  person  of  Christ,  to  whom  the  properties  of  each  nature  (in  respect 
of  the  communication  of  properties)  may  be  fitly  ascribed;  but  this  doth  no 
way  prove  that  his  flesh  which  he  assumed  on  earth,  descended  from  heaven. 

2.  “ The  first  man  is  of  the  earth,  earthy : the  second  man  is  the  Lord 
from  heaven, — heavenly,”  1 Cor.  15  : 47,  48.  I answer,  1.  This  holds 
forth  that  Christ;  was  heavenly  minded,  as  sometimes  he  told  the  Jews, 
(i  You  are  from  below,  I am  from  above ; you  are  of  the  world,  I am  not  of 
this  world  ;”  Christ  was  not  earthly  minded,  or  swayed  with  the  lusts  of  the 
flesh,  or  any  way  earthly  affected ; as  sometimes  he  could  tell  his  apostles, 
“ Ye  are  not  of  the  world,”  John  8 : 23,  and  15  : 19.  So  much  more  might 
he  say  of  himself,  that  he  was  not  of  this  world,  but  his  conversion  was  in 
heaven.  Or,  2.  This  holds  forth  that  Christ  was  heavenly,  or  from  heaven 
in  respect  of  the  glorious  qualities  which  he  received  after  his  resurrection, 
and  not  in  respect  of  the  substance  of  his  body;  many  glorious  qualities 
was  Christ  endowed  with  after  he  was  raised  (I  shall  not  dispute  them) 
which  he  had  not  before,  and  in  respect  of  these  he  might  be  called 
heavenly,  or  from  heaven.  3.  This  holds  forth  that  Christ  also  was  in 
some  sort  heavenly,  or  from  heaven  in  his  human  nature,  in  that  the  human 
nature  was  united  to  the  divine,  and  withal  in  that  the  human  nature  was 
formed  by  the  Holy  Ghost;  so  John’s  baptism  is  said  to  be  from  heaven, 
though  neither  he,  nor  the  water  wherewith  he  baptized  descended  from 
heaven,  but  because  he  received  it  from  God  who  is  in  heaven.  Christ  was 
conceived  (as  you  heard)  by  the  Holy  Ghost,  and  in  that  regard  his  genera- 
tion was  divine  and  heavenly,  or  from  heaven. 

2.  Use.  In  way  of  comfort  and  encouragement,  Christ  was  thus  con- 
ceived that  he  might  sanctify  our  conceptions  : as  the  first  Adam  was  the 
root  of  all  corruption,  so  is  the  second  Adam  the  root  of  all  sanctification  : 


CHAP.  I.] 


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171 


Christ  went  as  far  to  cleanse  us,  as  ever  Adam  did  to  defile  us.  What ! 
were  our  very  conceptions  defiled  by  Adam  ? In  the  first  place,  Christ  takes 
course  for  this ; you  see  he  is  conceived  by  the  Holy  Ghost,  and  he  was  not 
idle  while  he  was  in  the  womb  : for  even  then  and  there  he  eat  out  the  core 
of  corruption  that  cleaved  close  to  our  defiled  natures  : so  that  God  will  not 
account  evil  of  that  nature  that  is  become  the  nature  of  his  own  dear  Son. 

0 the  condescension  of  our  Jesus  ! 0 that  ever  he  would  be  conceived  in 

the  womb  of  a virgin  ! 0 that  he  would  run  through  the  contumelies  of  our 

sordid  nature,  that  he  would  not  refuse  that  which  we  ourselves  are  in  some 
sort  ashamed  of ! Some  think  it  a reason  why  the  Anabaptists,  and  some 
others  run  into  such  fancies,  and  deny  this  conception  of  Christ,  only  to 
decline  those  foul  indignities  (as  they  take  them)  for  the  great  God  of 
heaven  to  undergo  ; but  certainly  this  was  for  us,  and  for  our  sakes ; and 
therefore  far  be  it  from  us  to  honor  him  the  less,  because  he  laid  down  his 
honor  for  our  sakes.  No,  no,  let  us  honor  him  more,  and  love  him  more  : 
the  lower  he  came  for  us,  the  dearer  and  dearer  let  him  be  unto  us  : con- 
sider, in  all  these  transactions,  Christ  was  carrying  on  the  great  work  of  our 
salvation,  otherwise  he  had  never  been  conceived,  never  had  assumed  to  his 
person  human  nature,  never  had  been  man. 

Sect.  III. — Of  the  duplicity  of  natures  in  Christ. 

8.  The  duplicity  of  natures  in  Christ  appears  in  that  he  was  truly  God, 
and  truly  man.  “ To  us  a child  is  born,”  saith  the  prophet.  There  is  a 
nature  human,  and  “ he  shall  be  called  the  mighty  God,”  Isa,  9 : 6.  There 
is  a nature  divine  ; God  sent  his  Son , saith  the  apostle,  therefore  truly  God, 
and  this  Son  made  of  a woman , Gal.  4 : 4.  therefore  truly  man  : One 

would  have  thought  this  truth  would  never  have  come  into  controversy  in 
our  days ; but  these  are  the  last  days,  and  that  may  take  off  the  wonder ; 
“ In  the  last  days  shall  come  perilous  times,”  2 Tim.  3:1.  “ Men  shall 

resist  the  truth,”  &c.  Zech.  12  : 8.  In  the  last  days  I know  there  will  be 
abundance  of  truth  revealed,  “ The  knowledge  of  the  Lord  shall  be  as  the 
waters  that  cover  the  sea,  and  every  child  shall  be  as  David,”  Dan.  12  : 4. 
And  the  book  that  was  sealed  must  be  opened,  and  knowledge  shall  be 
increased ; but  Satan  even  then  will  be  as  busy  to  sow  his  tares,  as  God  in 
sowing  of  his  wheat : then  is  Satan  active  to  communicate  errors,  when  he 
sees  God  begin  to  discover  truths;  he  hopes  in  the  heat  of  the  market,  to 
vent  his  own  wares,  and  I believe  this  is  one  reason  why  now  the  devil  sets 
on  foot  so  many  dangerous  errors,  that  so  he  may  prejudge  the  hearts  of 
God’s  people  in  receiving  and  entertaining  of  many  glorious  truths.  But 
that  we  may  not  pass  over  such  a fundamental  error  as  this,  some  saying 
with  Martin,  That  he  is  God,  but  not  man  : and  others  with  Arius,  That  he 
is  man,  but  not  God  : I shall  therefore  confirm  this  truth  of  the  two  natures 
of  Christ  against  the  adversaries  of  both  sides. 

And,  1.  That  Christ  is  true  God,  both  apparent  scriptures,  and  unanswer- 
able reasons  drawn  from  scriptures  do  plainly  evince. 

1.  The  scriptures  call  him  God,  “in  the  beginning  was  the  word,  and 
the  word  was  with  God,  and  the  word  was  God,”  John  1 : 1.  And  “unto 
the  Son  he  saith,  Thy  throne,  0 God,  is  for  ever,”  Ileb.  1 : 8.  And 
“ Thomas  answered  and  said  unto  him,  My  Lord,  and  my  God  : and  take 
heed  to  yourselves,  and  to  all  the  flock. — To  feed  the  church  of  God  which 
he  bath  purchased  with  his  own  blood,”  John  20  : 28.  Acts  20  : 28.  “And 
hereby  perceive  we  the  love  of  God,  because  he  laid  down  his  life  for  us,” 

1 John  8 : 16.  “And  we  know  that  the  Son  of  God  is  come. — This  is  the 
true  God,  and  eternal  life,”  1 John  5:20.  And  “without  controversy 
great  is  the  mystery  of  godliness,  God  was  manifested  in  the  flesh,”  1 
Tim.  3 : 16. 


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[BOOK  IV. 

2.  Unanswerable  reasons  drawn  from  scriptures  prove  bim  God : thus  it 
appears,  1.  From  those  incommunicable  properties  of  the  Deity,  which  are 
properly  ascribed  unto  him,  he  is  eternal  as  he  is  God,  Rev.  1 : 17.  Fie  is 
infinite  as  God,  Matth.  28:20.  He  is  omniscient  as  God,  Matth.  9:4. 
He  is  omnipotent  as  God,  “ He  that  cometh  from  above,  is  above  all.” 
John  3 : 31.  “ He  is  able  to  subdue  all  things  unto  himself,”  Phil.  3 : 21. 

“ He  hath  the  keys  of  hell  and  death,”  Rev.  1 : 18. 

2.  From  these  relations  he  hath  with  God,  as  to  be  the  only  begotten 
Son  of  God,  John  1 : 18.  The  image  of  the  Father,  2 Cor.  4 : 4.  Col.  1 : 15. 

3.  From  these  acts  ascribed  to  him,  which  are  only  agreeable  to  the 
divine  nature,  as  to  be  the  Author  of  our  election,  John  13  : 18.  To  know 
the  secrets  of  our  hearts,  Matth.  9:4.  To  hear  the  prayers  of  his  people, 
John  14  : 14.  To  judge  the  quick  and  dead,  John  5 : 22.  And  thus  he 
creates  as  God,  John  1:4.  He  commands  as  God,  Matth.  8 : 26.  He 
forgives  as  God,  Matth.  9 : 6.  He  sanctifies  as  God,  John  1 : 12.  He 
glorifies  as  God,  John  10  : 28. 

4.  From  all  those  acknowledgments  given  to  him  by  the  saints,  which 
are  only  proper  unto  God;  and  thus  he  is  believed  on  as  God,  John  3 : 18. 
He  is  loved  as  God,  1 Cor.  16  : 22.  He  is  obeyed  as  God,  Matth.  17  : 5. 
He  is  prayed  to  as  God,  Acts  7 : 59.  He  is  praised  as  God,  Rev.  5 : 13. 
He  is  adored  as  God,  Heb.  1 : 6.  Phil.  2 : 10.  Surely  all  these  are  strong 
demonstrations,  and  prove  clearly  enough  that  Jesus  Christ  is  God.  But 
why  was  it  requisite  that  our  Saviour  should  be  God?  I answer,  1.  Be- 
cause none  can  save  souls,  nor  satisfy  for  sin  but  God  alone : “ There  is 
none,”  (saith  the  psalmist,  Psal.  49  : 7,  15,)  “that  can  by  any  means  re- 
deem his  brother,  or  give  God  a ransom  for  him. — But  God  will  redeem  my 
soul  from  the  power  of  hell.”  2.  Because  the  satisfaction  which  is  made 
for  sin,  must  be  infinitely  meritorious  ; an  infinite  wrath  cannot  be  appeased, 
but  by  an  infinite  merit;  and  hence  our  Saviour  must  needs  be  God,  to  the 
end  that  his  obedience  and  sufferings  might  be  of  infinite  price  and  worth. 
3.  Because  the  burden  of  God’s  wrath  cannot  be  endured  and  run  through 
by  a Suite  creature  : Christ  therefore  must  needs  be  God,  that  he  might 
abide  the  burden,  and  sustain  the  manhood  by  his  divine  power.  4.  Be- 
cause the  enemies  of  our  salvation  were  too  strong  for  us  ! how  could  any 
creature  overcome  Satan,  death,  hell,  damnation  ? Ah ! this  required  the 
power  of  God  : there  is  none  but  God  that  could  destroy  “him  that  had  the 
power  of  death,  that  is  the  devil.” 

2.  As  Christ  is  God,  so  he  is  true  man,  he  was  born  as  man,  and  bred  as 
man,  and  fed  as  man,  and  slept  as  man,  and  wept  as  man,  and  sorrowed  as 
naan,  and  suffered  as  man,  and  died  as  man;  and  therefore  he  is  man. 

But  more  particularly,  1.  Christ  had  a human  body  : “ Wherefore  when 
he  came  into  the  world,  he  said,  sacrifice  and  offerings  thou  wouldst  not,  but 
a body  hast  thou  prepared  for  me,”  Heb.  10  : 5,  and  when  the  apostles  thought 
they  had  seen  a phantasm,  or  a spirit,  he  said  unto  them,  “ handle  me  and 
see,  because  a spirit  hath  not  flesh  and  bones,  as  you  see  me  have,”  Luke 
24  : 39,  here  is  a truth  as  clear  as  the  sun,  and  yet,  0 wonder  ! some  in  our 
times,  (as  Cochlaeus  witnesseth)  do  now  avouch,  That  he  had  an  imaginary 
body,  an  aerial  body,  a phantasm,  only  in  show,  and  no  true  body. 

2.  Christ  had  a human  reasonable  soul,  “ My  soul  is  heavy  unto  death,” 
said  Christ,  Matth.  26  : 38.  And,  again,  “ Father,  into  thy  hands  I com- 
mend my  Spirit,”  Luke  23  : 46.  Surely,  (saith  Nazianzen)  “either  he  had 
a soul,  or  he  will  not  save  a soul.”  The  Arians  opposed  this,  saying,  “ Christ 
had  no  human  soul,  but  only  a living  flesh ;”  because  the  evangelist  saith, 
“that  the  word  was  made  flesh,”  John  1 : 14.  But  this  is  a synechdoche, 
very  usual  in  scripture,  to  put  the  part  for  the  whole,  and  signifieth  as  much, 
as  though  he  had  said,  “ The  word  was  made  man.”  I know  some  reasons 


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CHAP.  I.] 


are  rendered  why  the  evangelist  saith,  “ he  was  made  flesh/’  rather  than 
“ he  was  made  man/’  As,  1.  To  show'  what  part  of  Christ  was  made  of  his 
mother ; not  his  Deity,  nor  his  soul,  but  only  his  flesh.  2.  To  express  the 
greatness  of  God’s  love,  who  for  our  sakes  would  be  contented  to  be  made 
the  vilest  thing,  flesh,  which  is  compared  to  grass.  “All  flesh  is  grass,” 
Isa.  40  : 6.  3.  To  show  the  greatness  of  Christ’s  humility,  in  that  he  would 
be  named  by  the  meanest  name,  and  basest  part  of  man ; the  soul  is  excel- 
lent, but  the  flesh  is  base.  4.  To  give  us  some  confidence  of  his  love  and 
favor  towards  us,  because  our  flesh,  which  was  the  part,  most  corrupted,  is 
now  united  to  the  Son  of  God. 

3.  Christ  had  all  the  properties  that  belong  either  to  soul  or  body  of  a 
man  : nay,  more  than  so,  Christ  had  all  the  infirmities  of  our  nature,  sin 
only  excepted : I say  the  infirmities  of  our  nature,  as  cold,  and  heat,  and 
hunger,  and  thirst,  and  weariness,  and  weakness,  and  pain,  and  the  like;  but 
I cannot  say  that  Christ  took  upon  him  all  our  personal  infirmities;  infir- 
mities are  either  natural,  common  to  all  men,  or  personal,  and  proper  to 
some  men,  as  to  be  born  lame,  blind,  diseased;  as  to  be  affected  with  melan- 
choly, infirmity,  deformity;  how  many  deformed  creatures  have  we  amongst 
us  ? Christ  was  not  thus,  his  body  was  framed  by  the  Holy  Ghost  of  the 
purest  virgin’s  blood,  and  therefore  I question  not,  it  was  proportioned  in  a 
most  equal  symmetry  and  correspondency  of  parts,  He  “was  fairer  than  tho 
sons  of  men,”  his  countenance  carried  in  it,  “An  hidden  veiled  star, — like 
brightness  (saith  Jerome)  which  being  but  a little  revealed,  it  so  ravished 
his  disciples’  heart,  That,  at  the  first  sight  thereof  they  left  all,  and  followed 
him  : and  it  so  astonished  his  enemies,  that  they  stumbled,  and  fell  to  the 
ground.”  So  then  he  had  not  our  personal  infirmities,  but  only  our  natural, 
and  good  reason,  for  indeed  he  took  not  upon  him  a human  person,  but  only 
a human  nature  united  to  the  person  of  his  Godhead. 

But  why  was  it  requisite,  that  our  Saviour  should  be  man  ? I answer, 
1.  Because  our  Saviour  must  suffer,  and  die  for  our  sins,  which  the  Godhead 
could  not  do.  2.  Because  our  Saviour  must  perform  obedience  to  the  law, 
which  was  not  agreeable  to  the  lawgiver;  the  Godhead  certainly  is  free  from 
all  manner  of  subjection.  3.  Because  our  Saviour  must  satisfy  the  justice 
of  God  in  the  same  nature  wherein  it  was  offended,  “ For,  since  by  man 
came  death,  by  man  came  also  the  resurrection  of  the  dead,”  1 Cor.  15  : 21. 
4.  Because  “ by  this  means  we  might  have  free  access  to  the  throne  of  grace, 
and  might  find  help  in  our  necessities,  having  such  an  high  priest,  as  was 
in  all  things  tempted  like  unto  us,  and  was  acquainted  with  our  infirmities 
in  his  own  person,”  Heb.  4 : 15,  and  5 : 2. 

Sect  IV. — Of  the  Distinction  of  the  two  Natures  of  Christ. 

4.  A real  distinction  of  these  two  natures  is  evident,  1.  In  regard  of 
essence,  the  Godhead  cannot  be  the  manhood,  nor  can  the  manhood  be  the 
Godhead.  2.  In  regard  of  properties,  the  Godhead  is  most  wise,  just,  omni- 
potent, yea,  wisdom,  justice,  omnipotency  itself,  and  so  is  not  the  manhood 
neither  can  it  be.  3.  They  have  distinct  wills,  “ not  my  will,  but  thy  will 
be  done,  0 Father,”  Luke  22  :42.  Plainly  differencing  the  will  of  a crea- 
ture from  the  will  of  a Creator.  4.  The  very  actions  in  the  work  of  redemp- 
tion are  indeed  inseparable,  and  yet  distinguishable,  “ I lay  down  my  life 
and  take  it  up  again,”  John  10:18.  To  lay  it  down  was  the  action  of 
man,  not  of  God  ; and  to  take  it  up  was  the  action  of  God,  not  of  man.  In 
these  respects,  we  say,  each  nature  remains  in  itself  entire,  without  any  con- 
version, composition,  commixion,  or  confusion;  there  is  no  conversion  of  one 
into  the  other,  as  when  he  changed  water  into  wine,  no  composition  of  both, 
no  abolition  of  either,  no  confusion  at  all.  It  is  easy  to  observe  this  real 


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[BOOK  IY. 


distinction  of  his  two  natures,  from  first  to  last ; as,  first,  he  was  conceived 
as  others,  and  so  he  was  man ; but  he  was  conceived  by  the  Holy  Ghost, 
as  never  was  man,  and  so  he  is  God.  2.  He  was  born  as  others,  and  so  he 
was  man  : hut  he  was  born  of  a virgin,  as  never  was  man,  and  this  speaks 
him  God.  3.  He  was  crucified,  he  died,  and  was  buried,  and  so  he  was 
man  ; but  he  rose  again  from  the  dead,  ascended  into  heaven,  and  from 
thence  shall  come  at  last  to  judge  the  quick,  and  the  dead,  and  so  he  is  God. 
Or,  if  from  the  apostles’  symbol,  we  go  to  the  gospel,  which  speaks  both  na- 
tures at  large,  we  find  there,  1.  He  was  born  of  his  mother,  and  wrapped  in 
swaddling  clothes,  as  being  a man  ; but  the  star  shines  over  him,  and  the 
wise  men  adore  him  as  being  a God.  2.  He  was  baptised  in  Jordan,  as 
being  a man ; but  the  Holy  Ghost  from  heaven  descended  upon  him,  as  be- 
ing a God.  3.  He  is  tempted  of  Satan,  as  being  a man,  but  he  overcame 
Satan,  and  dispossessed  devils,  as  being  a God.  4.  He  travelled,  and  was 
thirsty,  and  hungry,  and  weary,  as  being  a man,  but  he  refreshed  the  weary, 
and  fed  the  hungry,  and  gave  drink  even  the  water  of  life  to  the  thirsty  as 
being  a God.  5.  He  slept  in  the  ship,  and  his  disciples  awoke  him,  as  be- 
ing a man ; but  he  rebuked  the  winds,  and  stilled  the  raging  of  the  tumul- 
tuous seas,  as  being  a God.  6.  He  was  poor  and  needy,  and  had  not  an 
house  to  put  his  head  in,  as  being  a man  ; but  he  was,  and  is  rich  and 
mighty,  and  cannot  be  contained  in  the  heaven  of  heavens,  as  being  a God. 
7.  He  was  sorrowful  and  sad,  he  wept  and  he  prayed,  as  being  a man  ; but 
he  comforts  the  sorrowful,  and  heareth  the  prayers  of  all  his  saints,  as  being 
a God.  8.  He  was  whipped,  and  rent  and  torn,  and  crucified  as  being  a 
man ; but  he  rent  the  vail  of  the  temple,  and  caused  the  sun  to  hide  his 
face  for  shame  when  he  was  crucified,  as  being  a God.  9.  He  cried  out  on 
the  cross,  “ Eloi,  Eloi,  Lama  sabacthani,”  as  being  a man  ; but  he  could 
say  to  the  thief,  “ To-day  shalt  thou  be  with  me  in  paradise,”  as  being  a 
God.  10.  He  died  and  was  buried,  and  lay  in  the  grave  as  being  a man ; 
but  he  overcame  death,  and  destroyed  the  devil,  and  raised  up  himself  to  life 
again,  as  being  a God.  11.  After  his  resurrection,  he  appeared  to  his  disci- 
ples, and  ate  with  them,  and  talked  with  them,  as  being  a man  : but  he 
provided  meat,  and  vanished  out  of  their  sight,  as  being  a God.  12.  He 
ascended  into  heaven,  and  the  heavens  now  contain  him,  as  he  is  man  ; but 
he  sustains  the  heavens,  and  commands  all  therein,  and  rides  on  the  same,  as 
being  a God.  Thus,  we  see  all  along  two  real  distinct  natures  still  continu- 
ing in  Christ;  God  being  become  man,  the  Deity  was  not  abolished,  but  the 
human  nature  was  adjoined,  according  to  the  old  distich,  Sum  quod  eram , 
nee  eram  quod  sum , &c.  “ I am  that  I was,  but  I was  not  that  I am.”  You 
will  say,  how  then  is  it  said,  “ The  word  was  made  flesh,”  or  God  became 
man  ? I answer,  one  thing  may  become  another  either  by  way  of  change, 
as  when  the  water  was  turned  into  wine,  but  this  was  not  Christ,  the  God- 
head was  for  a time  concealed,  but  it  was  never  cancelled  ; or  one  thing  may 
become  another  by  way  of  union,  as  when  one  substance  is  adjoined  unto 
another  and  yet  is  not  transferred  or  changed  into  the  nature  of  the  other. 
Thus,  a soldier  putting  on  his  armor  is  an  armed  man,  or  a man  wearing  his 
own  garments  is  no  more  naked,  but  a clothed  man ; and  yet  the  armor  and 
the  soldier,  the  man  and  his  apparel  are  distinct  things,  and  thus  it  was  with 
Christ;  the  flesh  is  said  to  be  deified,  and  the  Deity  is  said  to  be  incarnate; 
not  by  the  conversion  of  either  into  the  nature  of  the  other,  but  by  assuming 
and  adjoining  the  human  nature  to  the  divine,  and  yet  still  the  human  na- 
ture and  the  divine  are  distinct  things;  both  the  natures  in  Christ  do  remain 
entire  and  inconfused ; indeed  the  humanity  is  much  magnified  by  the  divi- 
nity; but  the  divinity  is  nothing  altered  by  the  humanity.  Thus  much  for 
the  distinction  of  his  two  natures. 


CHAP.  I.] 


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175 


Section  V. — Of  the  Union  of  the  two  Natures  of  Christ  in  one  and  the 

same  Person. 

5.  The  union  of  the  two  natures  of  Christ,  in  one  and  the  self-same  per- 
son, is  that  great  wonder,  which  now  we  must  speak  of  as  we  are  able  ; but, 
alas  ! how  should  we  speak  of  this  union,  and  not  be  confounded  in  ourselves  ? 
It  is  a great  mystery,  a secret,  a wonder,  many  wonders  have  been  since  the 
beginning  of  the  world,  but  all  the  wonders  that  ever  were,  must  give  place 
to  this,  and  in  respect  thereof,  cease  to  be  wonderful.  Neither  the  creation 
of  all  things  out  of  nothing,  nor  the  restoration  of  all  things  into  their  perfect 
being ; I mean,  neither  the  first  work,  nor  the  last  work  of  God  in  this 
world,  (though  most  admirable  pieces)  may  be  compared  with  this.  This 
union  of  the  two  natures  of  Christ  into  one  person,  is  the  highest  pitch  (if 
any  thing  may  be  said  highest  in  that  which  is  infinite)  of  God’s  wisdom, 
goodness,  power  and  glory  : well  therefore  said  the  angel  to  Mary,  “ The 
power  of  the  Highest  shall  overshadow  thee.”  And  if  God  did  overshadow 
this  mystery  with  his  own  vail,  how  should  we  presume  with  the  men  of 
Bethshemesh  to  look  into  it  ? Christians,  if  you  would  needs  put  it  to  the 
question,  How  that  wonderful  connexion  of  two  so  infinitely  differing  na- 
tures, in  the  unity  of  one  person,  should  be  effected?  I must  answer  you 
with  the  apostle,  “ Who  is  sufficient  for  these  things  ?”  Certainly  these  are 
the  things  which  “ the  angels  desire  to  stoop  and  look  into,”  1 Pet.  1 : 12. 
It  is  an  inquisition  fitter  for  an  angelical  intelligence,  than  for  our  shallow 
capacity ; and  yet,  as  Moses  could  not  choose  but  wonder,  though  he  must 
not  draw  nigh  to  the  bush  burning  with  fire,  and  not  consumed ; so,  though 
he  must  not  draw  nigh  to  see  this  great  sight,  “ how  poor  dust  and  ashes 
should  be  assumed  into  the  unity  of  God’s  own  person,  and  that  in  the  midst 
of  those  everlasting  burnings,  the  bush  should  remain  unconsumed,  and 
continue  fresh  and  green  for  evermore,”  Isaiah  83:14.  Yet  what  doth 
hinder  but  we  may  stand  aloof  off,  and  wonder  at  it?  This  is  one  piece  of 
our  duty,  to  recite  all  the  long-fore  passed  acts  and  benefits  of  God,  (as  well 
as  we  may,  scripture  still  going  along)  that  thereby  we  may  admire,  and 
adore,  and  express  our  love  and  thankfulness  unto  God. 

For  the  untying  of  this  knot,  I cannot  but  wonder  what  a world  of  ques- 
tions have  been  tossed  in  schools.  As, 

1.  Whether  the  union  of  the  Word  incarnate  was  in  the  nature? — 2. 
Whether  the  union  of  the  Word  incarnate  was  in  the  person? — 3.  Whether 
the  human  nature  was  united  to  the  Word  by  way  of  accident  ? — 4.  Whether 
the  union  of  the  divine  and  human  nature  be  some  thing  created  ? — 5. 
Whether  the  union  of  the  Word  incarnate  be  the  same  with  assumption? — 
6.  Whether  the  union  of  the  two  natures  of  Christ  be  the  chief  of  all  unions  ? 
— 7.  Whether  the  union  of  the  two  natures  of  Christ  was  made  by  grace? 
— 8.  Whether  it  was  convenient  for  the  divine  person  to  assume  a created 
nature  ? — 9.  Whether  a divine  person  could  assume  the  nature  human  ? — 
10.  Whether  more  persons  divine  could  assume  one  nature  human  ? — 11. 
Whether  it  was  more  convenient,  that  the  person  of  the  Son  should  assume 
human  nature  than  any  other  of  the  persons  in  the  Godhead  ? — 12.  Whether 
the  human  nature  was  more  assumptible  by  the  Son  of  God  than  any  other 
nature  ? — 13.  Whether  the  Son  of  God  did  not  assume  the  person  of  man  ? 
—14.  Whether  the  Son  of  God  assumed  the  human  nature  in  all  its  indi- 
viduals, or  as  abstracted  from  all  individuals? — 15.  Whether  the  Son  of 
God  assumed  a true  body,  soul,  and  all  its  intellects  ? — 16.  Whether  the 
Son  of  God,  in  respect  of  nature,  though  not  of  time,  did  first  assume  the 
soul,  and  then  the  body  of  man  ? — 17.  Whether  the  Son  of  God  in  human 
nature  assumed  all  the  defects  of  the  body  ?— 18.  Whether  the  Son  of  God 
assumed  all  the  defects  of  the  soul  of  man  ? — 19.  Whether  by  virtue  of  this 


176 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 


union,  those  things  which  are  agreeable  to  the  son  of  man,  may  be  predi- 
cated of  the  Son  of  God,  and  e converso? — 20.  Whether  Christ  be  one  or 
two?  And  whether  in  Christ  be  one  or  two  wills,  one  or  more  operations? 
These  and  many  other  like  questions  are  raised,  that  in  their  discussions 
make  up  large  volumes,  but  I shall  leave  them  all  to  the  schools. 

In  the  explication  of  this  union,  that  which  I shall  insist  on  (as  the  most 
necessary  for  our  understanding)  is,  1.  The  union  itself.  2.  The  effects  or 
benefits  of  it. 

1.  For  the  union  itself  we  shall  discuss,  1.  Of  the  sorts  of  union,  and  of 
what  sort  this  is.  2.  Of  the  very  thing  itself  wherein  this  union  consists. 
3.  Of  the  scriptural  texts  that  confirm  this  union.  4.  Of  the  similitudes 
that  hold  forth  this  union.  5.  Of  the  person  assuming,  and  of  the  nature 
assumed,  and  of  the  reason  of  this  way.  And  of  these  as  briefly  as  I may; 

I would  rather  say  much  in  a little,  than  a little  in  much. 

1.  Union  is  of  divers  sorts,  as  natural  and  mystical,  accidental  and  sub- 
stantial, essential  and  integral.  But  I shall  pass  these  by,  and  speak  only 
of  their  sorts.  1.  When  one  of  the  things  united  is  turned  into  the  other, 
as  when  a drop  of  water  into  a vessel  of  wine.  2.  When  both  the  things 
united  are  changed  in  nature  and  essence,  as  when  the  elements  are  united 
to  make  mixed  or  compounded  bodies.  3.  When  there  is  no  change  of 
thiugs  united,  but  the  constitution  of  a third  nature  out  of  them  both,  as  in 
the  union  of  the  soul  and  body.  4.  When  there  is  neither  a change  of  the 
natures  united,  nor  a constitution  of  a third  out  of  them  both,  but  only  the 
founding,  settling,  and  staying  of  the  one  of  the  things  united  in  the  other, 
and  the  drawing  of  it  into  the  unity  of  the  personal  being  or  substance  of 
the  other : so  the  branch  of  a tree  being  put  into  the  stock  of  another  tree, 
it  is  drawn  into  the  unity  of  the  substance  of  that  tree  into  which  it  is  put : 
and  whereas,  if  it  had  been  set  in  the  ground,  it  would  have  grown  as  a 
separate  tree  in  itself,  now  it  groweth  in  the  tree  into  which  it  is  graffed, 
and  pertaineth  to  the  unity  of  it : and  this  kind  of  union  doth  of  all  others 
most  perfectly  resemble  the  personal  union  of  the  two  natures  of  God  and 
man  in  Christ,  wherein  the  nature  of  man,  that  would  have  been  a person 
in  itself,  if  it  had  been  left  to  itself,  is  drawn  into  the  unity  of  the  divine 
person,  and  subsisteth  in  it,  being  prevented  from  subsisting  in  itself,  by 
this  personal  union  and  assumption. 

2.  For  the  thing  wherein  this  union  of  two  natures  consists,  we  say,  That 
this  union  consists  in  that  dependence  of  the  human  nature  on  the  person 
of  the  Word,  and  in  that  communicating  of  the  person  or  subsistence  of  the 
Word,  with  the  human  nature  that  is  assumed,  so  that  it  is  an  hypostatical 
or  a personal  union,  that  is,  such  an  union,  as  that  both  natures  do  but  make 
one  person  of  Christ;  for  the  better  understanding  of  this,  we  must  consider 
what  the  difference  is  betwixt  nature  and  person,  and  what  makes  an  indi- 
vidual nature  to  be  a person,  briefly  thus,  “ To  be  this  or  that,  we  say,  is  an 
individual  nature ; to  be  this  or  that,  in,  and  for  itself,  is  a person  or  sub- 
sistence ; to  be  this  or  that,  in,  and  for  another,  is  to  pertain  to  the  person 
or  subsistence  of  another.”  Now  amongst  those  created  things,  which  are 
naturally  apt  to  make  a personal  being,  or  to  subsist  in  and  for  themselves, 
there  is  a very  great  difference.  For, — 

1.  Some  things  of  this  kind  may  become  parts  of  another  more  entire 
thing  of  the  same  kind : as  we  see  in  all  those  things  wherein  every  part 
hath  the  same  nature  that  the  whole  hath ; as  every  drop  of  water  is  water, 
and  being  left  to  itself,  it  is  a subsistence  in  itself,  and  hath  its  quality,  na- 
ture, and  being  in,  and  for  itself,  but  if  it  be  joined  to  a greater  quantity 
of  water,  it  hath  now  no  being,  quantity  nor  operation,  but  iu  and  for  that 
greater  quantity  of  water  into  which  it  is  poured. 

2.  Other  things  of  this  kind  cannot  naturally  put  themselves  into  the 


CHAP.  I.] 


LOOKING  UNTO  JESUS. 


177 


unity  of  any  other  thing,  and  yet  by  the  help  of  some  foreign  cause  they 
may  be  united : as  the  branch  of  a tree  of  one  kind,  which  put  into  the 
ground  would  be  an  entire  distinct  tree  in  itself,  may  by  the  hand  of  a man 
be  put  into  the  unity  of  a tree  of  another  kind : and  so  grow,  move,  and 
bear  fruit,  not  distinctly  in  and  for  itself,  but  jointly  in  and  for  that  tree 
into  which  it  is  planted. 

3.  Other  things  of  this  kind  cannot  by  force  of  natural  causes,  nor  by  the 
help  of  any  foreign  thing,  ever  become  parts  of  any  other  created  thing  or 
pertain  to  the  unity  of  the  subsistence  of  any  such  thing;  as  the  nature  of 
man,  and  the  nature  of  all  living  things : and  yet  by  divine  and  supernatu- 
ral workings,  it  may  be  drawn  into  the  unity  of  the  subsistence  of  any  of 
the  persons  of  the  blessed  Trinity,  wherein  the  fulness  of  all  being,  and  the 
perfection  of  all  created  things,  is  in  a more  eminent  sort  than  in  themselves; 
for  though  all  created  things  have  their  own  being,  yet  seeing  God  is  nearer 
to  them  than  they  are  to  themselves,  and  they  are  in  a better  sort  in  him 
than  they  are  in  themselves,  and  there  is  no  question,  but  that  they  may  be 
prevented  and  stayed  from  being  in,  and  for  themselves,  and  caused  to  be  in 
and  for  one  of  the  divine  Persons  of  the  blessed  Trinity. 

So  that,  as  one  drop  of  water,  that  formerly  subsisted  in  itself,  if  it  be 
poured  into  a vessel  containing  a greater  quantity,  it  becomes  one  in  sub- 
sistence with  the  greater  quantity  of  water ; and  as  a branch  of  a tree  that 
being  set  in  the  ground,  and  left  to  itself,  would  be  an  entire  and  indepen- 
dent tree,  becomes  one  in  subsistence  with  that  tree  into  which  it  is  graffed ; 
so  the  individual  nature  of  man  assumed  into  the  unity  of  one  of  the  Per- 
sons of  the  blessed  Trinity,  it  loseth  that  kind  of  being  that,  naturally  left 
to  itself,  it  would  have  had,  and  it  becomes  one  with  the  person ; for  now 
it  is  not  in,  and  for  itself,  but  hath  got  a new  relation  of  dependence  and 
being  in  another. 

But  you  will  say,  All  the  creatures  in  the  world  have  their  being  in  God, 
and  dependence  on  God,  and  therefore  all  creatures,  as  well  as  man,  may 
pertain  to  the  person,  or  subsistence  of  God. 

I answer,  it  is  not  a general  being  in,  and  dependence  upon  God,  but  a 
strict  dependence  on  man’s  part,  and  a communicating  of  the  subsistence  on 
God’s  part,  that  makes  up  this  union.  Hence,  we  say,  that  there  are  four 
degrees  of  the  presence  of  God  in  his  creatures ; the  first  is  the  general  pre- 
sence, whereby  he  preserves  the  substances  of  all  creatures,  and  gives  unto 
them,  “to  live,  and  to  move,  and  have  their  being,”  Acts  17 : 28.  And 
this  extends  itself  to  all  creatures  good  and  bad. 

The  second  degree  is  the  presence  of  grace  whereby  he  doth  not  only  pre- 
serve the  substance  of  his  creature,  but  also  gives  grace  unto  it ; and  this 
agrees  to  the  saints,  and  God’s  people  on  earth.  The  third  degree  is  the 
presence  of  glory  peculiar  to  the  saints  and  angels  in  heaven,  and  hereby 
God  doth  not  only  preserve  their  substances,  and  give  them  plenty  of  his 
grace ; but  he  also  admits  them  into  his  glorious  presence,  so  as  they  may 
behold  him  face  to  face.  The  fourth  and  last  degree,  is  that  whereby  the 
Godhead  of  the  Son  is  present  with,  and  dwells  in  the  manhood,  giving  unto 
it  in  some  part  his  own  subsistence  ; whereby  it  comes  to  pass,  That  this  man- 
hood assumed,  is  proper  to  the  Son,  and  cannot  be  the  manhood  of  the 
Father,  or  of  the  Holy  Ghost,  or  of  any  creature  whatsoever,  and  this  is  a 
thing  so  admirable,  and  unspeakable,  that  though  we  may  find  some  simili- 
tudes, yet  there  cannot  be  found  auother  example  hereof  in  all  the  world. 

Hence,  it  follows,  that  if  the  manhood  of  Christ,  consisting  of  a body  and 
Boul,  there  is  a nature  only,  and  not  a person  ; because  it  doth  not  subsist 
alone  as  other  men,  Peter,  Paul,  and  John  do,  but  it  wholly  depends  on  the 
person  of  the  Word,  into  the  unity  whereof  it  is  received ; and  this  depen- 
dence of  the  human  nature  on  the  person  of  the  Word,  and  the  communi- 
12 


178  LOOKING  UNTO  JESUS.  [BOOK  IV. 

eating  of  the  person  or  subsistenoe  of  the  Word  with  the  human  nature,  is 
the  very  thing  itself  wherein  this  union  consists. 

3.  For  the  scriptural  texts  that  confirm  this  union.  You  see  the  well  is 
■very  deep,  but  where  is  your  bucket  ? What  texts  of  scripture  have  we  to 
confirm  this  wonderful  union  of  two  natures  in  one  person  ? Amongst 
many,  I shall  cite  these  : 

When  Christ  asked  his  disciples,  “ Whom  do  men  say  that  I the  Son  of 
man  am  ? Simon  Peter  answered,  Thou  art  the  Christ  the  Son  of  the  living 
God,”  Matth.  16  : 13.  16.  Now,  if  but  one  Christ,  then  surely  but  one 
person  ; and  if  the  son  of  man  be  the  Son  of  the  living  God,  then  surely 
there  are  two  natures  in  that  one  person  ; observe  how  the  son  of  man,  and 
the  Son  of  God,  very  man,  and  very  God,  concentrate  in  Christ;  as  the  soul 
and  body  make  but  one  man,  so  the  Son  of  man  and  the  Son  of  God  make 
but  one  Christ;  “ Thou  art  Christ,  saith  Peter,  the  Son  of  the  living  God.” 

So  Paul,  speaking  of  Jesus  Christ  the  Son  of  God,  he  tells  us,  Rom. 
1 : 3,  4,  “ That  he  was  made  of  the  seed  of  David  according  to  the  flesh, 
and  declared  to  be  the  Son  of  God  with  power  according  to  the  Spirit.” 
1.  “ Made  of  the  seed  of  David,”  of  the  substance  of  the  virgin,  who  wa,s 
David’s  posterity.  2.  “ Declared  to  be  the  Son  of  God ;”  not  made  the 
Son  of  God,  as  he  was  made  the  Son  of  man,  “ but  declared  to  be  the  Son 
of  God;”  the  word  in  the  original  signifies  a declaration  by  a solemn  sen- 
tence or  definitive  judgment.  “ I will  declare  the  decree,  the  Lord  hath  said 
unto  me,  Thou  art  ray  Son,”  Psal.  2 : 7.  That  which  I point  at,  he  is  the 
Son  of  David,  ( Kata  farka ) in  respect  of  his  manhood,  and  he  is  the  Son 
of  God,  ( Kata  pneuma)  in  respect  to  his  Godhead.  Here  be  the  two 
natures,  but  in  the  words  before,  these  two  natures  make  but  one  Son,  Jesus 
Christ  the  Lord  ; and  in  the  very  words  themselves  he  is  declared  to  be  the 
Son  of  God  ; he  doth  not  say,  Sons,  as  of  two ; but  “ his  Son  Jesus  Christ,” 
First,  before,  and  then  after ; to  show  unto  us,  That  as  before  his  making, 
so  after  his  making,  he  is  still  but  one  Son,  or  one  person  of  the  two  distinct 
natures  subsisting. 

To  the  same  purpose  is  that  same  text,  “ In  him  dwelleth  all  the  fulness 
of  the  Godhead  bodily,”  Col.  2:9.  By  the  union  of  the  divine  nature 
with  the  human,  in  the  unity  of  his  person,  the  Godhead  dwelleth  in  Christ, 
as  the  soul  in  the  body  : “ it  dwelleth  in  him  bodily  ; not  seemingly,  bnt 
really,  truly,  and  indeed  ; not  figuratively,  and  in  shadow,  as  he  dwelleth  in 
the  temple;  not  by  power  and  efficacy,  as  he  dwells  in  all  the  creatures; 
not  by  grace,  as  in  his  people  ; nor  by  glory,  as  in  his  saints  above  : but 
essentially,  substantially,  personally,  the  human  nature  being  assumed  into 
the  union  with  the  person  of  the  Word.  Observe  the  passages  ; he  in  whom 
that  fulness  dwells  is  the  person  ; that  fulness  which  doth  so  dwell  in  him, 
is  the  nature  : now,  there  dwells  in  him  not  only  the  fulness  of  the  Godhead, 
but  the  fulness  of  the  manhood  also  : for  we  believe  him  to  be  both  perfect 
God,  begotten  of  the  substance  of  his  Father  before  all  worlds ; and  per- 
fect man  made  of  the  substance  of  his  mother  in  this  world  ; only  he  in 
whom  the  fulness  of  the  Godhead  dwelleth,  is  one,  and  he  in  whom  the 
fulness  of  the  manhood  dwelleth,  is  another;  but  he  in  whom  the  fulness 
of  both  these  two  natures  dwelleth,  is  one  and  the  same  Emanuel,  and  con- 
sequently one  and  the  same  person  ; in  him,  i.  e.  in  his  person  dwelleth  all 
the  fulness  of  the  Godhead,  and  all  the  fulness  of  the  manhood : “ In  him 
dwelleth  all  the  fulness  of  the  Godhead  bodily.” 

4.  For  the  similitudes  that  resemble  or  set  forth  this  mystery,  many  are 
given,  but  for  our  better  understanding,  let  us  consider  these  few  : 

The  first  is  of  the  soul  and  body,  that  make  but  one  man  ; as  the  soul 
and  body  are  two  distinct  things,  and  of  several  natures,  yet  being  united 
by  the  hand  of  God,  they  make  but  one  person ; so  the  Godhead  and  man- 


CHAP.  I.]  LOOKING  UNTO  JESUS.  179 

hood  are  two  distinct  things,  and  of  several  natures,  yet  being  united  by 
the  hand  of  God,  they  make  but  one  person.  Indeed  herein  is  the  simili. 
tude  defective  : First,  In  that  the  soul  and  body  being  imperfect  natures, 
they  concur  to  make  one  full  and  perfect  nature  of  a man.  Secondly,  in 
that  the  one  of  them  is  not  drawn  into  the  unity  of  the  subsistence  of  the 
other,  but  both  depend  on  a third  subsistence,  which  is  that  of  the  whole. 

The  second  is  of  the  light  and  sun  ; as  after  the  collection  and  union  of 
the  light  with  the  body  of  the  sun,  no  man  can  pluck  them  asunder,  nor  doth 
any  man  call  one  part  the  sun,  and  another  part  the  light ; but  both  of  them 
jointly  together  we  call  the  sun  ; even  so  after  the  union  of  flesh  with  that 
true  light  the  Word,  no  man  doth  call  the  Word  apart  to  be  one  Son  of 
God,  and  the  Son  of  man  another  Son  of  God ; but  both  of  them  jointly 
together  we  call  one,  and  the  self-same  Christ.  I know  in  this  similitude 
are  many  defectives,  yet  if  hereby  we  be  not  altogether  able  to  attain  the 
truth  of  this  great  mystery,  certainly,  u we  have  herein  a most  excellent 
similitude,  which  will  greatly  help,  and  contentedly  suffice  the  godly  and 
moderate  searchers  of  this  divine  truth.”  Justin  Martyr  de  recta  confess, 
de  Coessent  Trin. 

The  third  is  of  a fiery  and  flaming  sword  ; as  the  subsistences  of  the  fire 
and  sword  are  so  nearly  conjoined,  that  the  operations  of  them  for  the  most 
part  concur;  for  a fiery  sword  in  cutting  burneth,  and  in  burning  cutteth; 
and  we  say  of  the  whole,  That  this  fiery  thing  is  a sharp  piercing  sword, 
and  that  this  sharp  piercing  sword  is  a fiery  thing,  even  so  in  the  union  of 
the  two  natures  of  Christ,  there  is  a communication  of  properties  from  the 
one  of  them  to  the  other,  as  shall  be  declared,'  if  the  Lord  permit;  only  this 
similitude  is  defective  in  this,  in  that  the  nature  of  the  iron  is  not -drawn 
into  the  unity  of  the  subsistence  of  fire,  nor  is  the  nature  of  the  fire  drawn 
into  the  unity  of  the  subsistence  of  iron ; so  that  we  cannot  say,  This  fire  is 
iron,  or  this  iron  is  fire. 

The  fourth  is  of  one  man  having  two  qualities,  or  accidental  natures ; as 
a man  that  is  both  a physician  and  a divine,  he  is  but  one  person,  and  yet 
there  are  two  natures  concurring  and  meeting  in  that  same  one  person ; so 
that  we  may  rightly  say  of  such  a one,  This  physician  is  a divine,  and  this 
divine  is  a physician  ; this  physician  is  happy  in  saving  souls,  and  this  divine 
is  careful  in  curing  bodies : even  so  is  Christ  both  God  and  man,  and  but 
yet  one  Christ ; and  in  that  one  Christ,  according  to  the  several  natures,  are 
denominations  of  either  part,  as,  that  this  man  is  God,  and,  this  God  is 
man  ; or  that  this  man  made  the  world,  and,  this  God  died  upon  the  cross ; 
but  in  this  similtude  is  this  defect,  in  that  the  different  natures  are  acci- 
dental, and  not  essential  or  substantial. 

The  fifth  and  last  is  of  the  branch  and  tree  into  which  it  is  ingraffed ; as 
suppose  a vine  branch,  and  an  olive  tree;  now  as  this  olive  tree  is  but  one, 
but  hath  two  different  natures  in  it,  and  so  it  beareth  two  kinds  of  fruit, 
and  yet  between  the  tree  and  the  branch  there  is  a composition  not  hujus 
ex  his , but  hujus  ad  hoc , i.  e.,  not  of  a third  thing  out  of  the  two  things 
united,  but  of  one  of  the  two  things  united  or  adjoined  to  the  other;  even 
so  Christ  is  oue,  but  he  hath  two  different  natures,  and  in  them  he  performs 
the  different  actions  pertaining  to  either  of  them ; and  yet  between  the  dif- 
ferent natures  (the  divine  and  the  human  nature)  there  is  a composition, 
not  Jujus  ex  his , but  hujus  ad  hoc , not  of  a third  nature  arising  out  of  these, 
but  of  the  human  nature  added,  or  united  to  the  divine,  in  unity  of  the  same 
person  : so  that  now  we  may  say,  as  this  vine  is  an  olive-tree,  and  this  olive- 
tree  is  a viue ; or  as  this  vine  bear3  olives,  and  olive-trees  hear  grapes ; so 
the  Son  of  man  is  the  Son  of  God,  and  the  Son  of  God  is  the  Son  of  man  : 
or  this  Son  of  man  laid  the  foundation  of  the  earth,  and  this  Son  of  God 
was  born  of  Mary,  and  crucified  by  the  Jews.  This  similitude  (I  take  it)  is 


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the  aptest  and  fullest  of  all  the  other,  though  in  some  things  also  it  doth 
fail;  for  the  branch  hath  first  a separate  subsistence  in  itself,  and  losing  it 
after,  then  it  is  drawn  into  the  unity  of  the  subsistence  of  that  tree  into 
which  it  is  implanted  ; but  it  is  otherwise  with  the  human  nature  of  Christ, 
it  never  had  any  subsistence  of  its  own,  until  it  was  united  to  the  person,  or 
subsistence  of  the  Son  of  God. 

5.  For  the  person  assuming,  and  the  nature  assumed,  and  for  the  reason 
of  this  way,  we  say,  1.  That  the  person  assuming  was  a divine  person ; it 
was  not  the  divine  nature  that  assumed  a human  person,  but  the  divine 
person  that  assumed  a human  nature ; and  that  of  the  three  divine  persons 
it  was  neither  the  first,  nor  the  third,  neither  the  Father,  nor  the  Holy 
Ghost  that  did  assume  this  nature,  but  it  was  the  Son,  the  middle  person, 
who  was  to  be  the  middle  one,  That  thereby,  1.  He  might  undertake  the 
mediation  between  God  and  us.  2.  He  might  better  preserve  the  integrity 
of  the  blessed  Trinity  in  the  Godhead.  3.  He  might  higher  advance  man- 
kind by  means  of  that  relation  which  the  second  person,  the  Mediator  did 
bear  unto  his  Father : for  this  very  end,  saith  the  apostle,  Gal.  4:4,  5,  6, 
“ God  sent  his  own  Son  made  of  a woman,  that  we  might  receive  the  adoption 
of  sons;  wherefore  thou  art  no  more  a servant,  but  a son,  and  if  a son,  then 
an  heir  of  God  through  Christ ;”  intimating  thereby,  that  what  relation 
Christ  hath  unto  God  by  nature,  we  being  found  in  him,  have  the  very  same 
by  grace;  he  was  God’s  Son  by  nature,  and  we  are  his  sons  by  grace;  he 
was  in  a peculiar  manner  “the  first  born  among  many  brethren,”  Rom.  8 : 29. 
And  in  him  and  for  him,  the  rest  of  the  brethren  by  grace  of  adoption  are 
accounted  as  first  born,  Heb.  12:23;  Exod.  4 : 22,  23. 

2.  The  nature  assumed  was  the  seed  of  Abraham ; “ For  verily  he  took 
not  upon  him  the  nature  of  angels,  but  he  took  on  him  the  seed  of  Abra- 
ham,” Heb.  2 : 16.  Elsewhere  the  apostle  calls  it  the  seed  of  David,  “ He 
was  made  of  the  seed  of  David  according  to  the  flesh,”  Rom.  1 : 3.  And 
elsewhere  it  is  called  the  seed  of  the  woman,  “ I will  put  enmity  between 
thee  and  the  woman,  and  between  thy  seed  and  her  seed,”  Gen.  3:15. 
And  when  “ the  fullness  of  time  was  come,  God  sent  forth  his  Son  made 
of  a woman,”  Gal.  4:4.  No  question  she  was  the  passive,  and  material 
principle,  of  which  that  precious  flesh  was  made,  and  the  Holy  Ghost  the 
agent  and  efficient;  that  blessed  womb  of  her’s  was  the  bride  chamber, 
wherein  the  Holy  Ghost  did  knit  that  indissoluble  knot  betwixt  our  human 
nature  and  his  Deity;  the  Son  of  God  assuming  into  the  unity  of  his  per- 
son, that  which  before  he  was  not,  even  our  human  nature.  O with  what 
astonishment  may  we  behold  our  dust  and  ashes  assumed  into  the  unity  of 
God’s  own  person ! 

3.  For  the  reason  of  this  way;  why  did  the  person  assume  a nature;  or 

rather  why  did  not  the  person  of  the  Son  of  God  join  itself  to  a perfect 
person  of  the  Son  of  man  ? I answer,  First,  Because  then  there  could  not 
have  been  a personal  union  of  both  natures,  and  so  Christ  had  not  been  a 
perfect  Mediator.  2.  Because  then  the  work  of  each  of  the  natures  of 
Christ  could  not  have  been  counted  the  works  of  the  whole  person ; 
whereas  now,  by  this  union  of  both  natures  in  one  person,  the  obedience 
of  Christ  performed  in  the  manhood  is  become  of  infinite  merit,  as  being 
the  obedience  of  God;  and  thereupon  God  is  said  “to  have  purchased 
the  church  with  his  own  blood,”  Acts  20:28.  3.  Because,  if  the  person 

of  the  Son  of  God  had  been  joined  to  the  person  of  man,  there  should  have 
been  four  persons  in  the  Trinity.  It  is  very  observable  how  for  the  better 
preservation  of  the  integrity  of  the  blessed  Trinity  in  the  Godhead,  the 
human  nature  was  assumed  into  the  unity  of  the  second  person ; for  if  the 
fullness  of  the  Godhead  should  have  dwelt  in  any  human  person,  there 
should  then  have  been  a fourth  person  necessarily  added  to  the  Godhead; 


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and  if  any  of  the  three  persons,  besides  the  second,  had  been  born  of  a woman, 
there  should  then  have  been  two  sons  in  the  Trinity;  whereas  now  the  Son 
of  God  and  the  Son  of  man,  being  but  one  person,  he  is  consequently  but 
one  son  ; and  so  no  alteration  at  all  made  in  the  relations  of  the  Trinity;  but 
they  are  still  one  Father,  one  Son,  and  one  Holy  Ghost. 

These  are  the  deep  things  of  God,  and  indeed  so  exceedingly  mystical, 
that  they  can  never  be  perfectly  declared  by  any  man  Bernard  compares 
this  ineffable  mystery  of  the  union  of  two  natures,  with  that  incompre- 
hensible mystery  of  the  Trinity  in  unity : in  the  Trinity  is  three  persons, 
and  one  nature ; in  Christ  is  two  natures,  and  one  person ; that  of  the 
Trinity  is  indeed  the  greatest,  and  this  of  the  incarnation  is  like  unto  it ; 
they  both  far  exceed  man’s  capacity ; “ For  his  way  is  in  the  sea,  and  his 
path  in  the  great  waters,  and  his  footsteps  are  not  known,”  Psalm  77  : 19. 

2.  For  the  effects  and  benefits  of  this  hypostatical  union,  they  are  either 
in  respect  of  Christ,  or  in  respect  of  Christians. 

1.  Those  in  respect  of  Christ,  are,  1.  An  exemption  of  all  sin.  2.  A col- 
lation of  all  graces.  3.  A communication  of  all  the  properties. 

1.  We  find,  That  although  Christ  appeared  as  a sinner,  and  that  he  was 
u numbered  among  the  wicked,  or  with  the  transgressors,”  Isa.  53  : 12.  yet 
in  very  deed  and  truth  u he  did  no  sin,  neither  was  any  guile  found  in  his 
mouth,”  1 Peter  2 : 22.  The  apostle  tells  us,  “ He  was  holy,  harmless, 
undefiled,  separate  from  sinners,”  Heb.  7 : 26.  He  assumed  the  nature  of 
man  ; yet  by  reason  of  his  pure  conception,  and  of  this  hypostatical  union 
he  was  conceived,  and  born,  and  lived  without  sin  : he  took  upon  him  the 
seed  of  man  ; but  not  the  sin  of  man,  save  only  by  imputation.  But  on  this 
point  I shall  uot  stay. 

2.  The  graces  collated  unto  the  humanity  of  Christ,  by  reason  of  this 
union,  are  very  many;  I shall  instance  in  some:  As — 

1.  That  the  manhood  hath  subsistence  in  the  second  person  of  the  Trinity, 
whereof  itself  (as  of  itself)  is  destitute. 

2.  That  the  manhood  is  a peculiar  temple  for  the  Deity  of  Christ  to  dwell 
in,  it  is  the  place  wherein  the  Godhead  shows  itself  more  manifestly  and 
more  gloriously,  than  in  any  other  creature  whatsoever.  It  is  true,  That 
by  his  provideuce  he  shows  himself  in  all  his  creatures,  and  by  his  grace  in 
his  saints,  but  he  is  only  most  gloriously,  eternally,  according  to  the  fullness 
of  his  Deity,  and  by  an  hypostatical  union  in  the  humanity  of  Jesus  Christ. 
il  In  him  dwelleth  all  the  fulness  of  the  Godhead  bodily,”  Col.  2 : 9.  Some 
are  of  opinion,  That,  as  now  in  this  life,  “ No  man  cometh  unto  God  but 
by  Christ.”  So  hereafter,  in  the  next  life,  no  man  shall  see  God,  but  in 
the  face  of  Jesus  Christ. 

3.  That  the  manhood  is  in  a nearer  familiarity  with  the  Godhead  than 
any  other  creature ; whether  men,  or  angels ; as  sometimes  he  said,  u My 
father  and  I are  one,”  i.  e.  one  essence ; so  he  may  as  truly  say,  The  man- 
hood and  I are  one,  i.  e.  one  person  for  ever. 

4.  That  the  manhood  of  Christ,  according  to  its  measure,  is  a partner  with 
the  Godhead  in  the  work  of  redemption  and  mediation  ; as  he  is  Emmanuel 
in  respect  of  his  person,  so  he  is  Emmanuel  in  respect  of  his  office.  He 
must  needs  be  man  as  well  as  God ; that  he  might  be  able  to  send  this  com- 
fortable message  to  the  sons  of  men,  “ Go  to  my  brethren,  and  say  to  them, 
I ascend  unto  my  Father,  and  your  Father,  and  to  my  God  and  your  God,” 
John  20:17.  I,  as  man,  am  in  the  work  of  redemption,  and  in  the  work 
of  mediation  as  well  as  God,  “ My  fleslf  is  indeed  the  bread  of  life.” 

5.  That  the  manhood  of  Christ,  together  with  the  Godhead,  is  adored 
and  worshipped  with  divine  honor;  as,  in  like  case,  the  honor  done  to  the 
king,  redounds  to  the  crown  upon  his  head  : not  that  we  worship  the  man- 
hood  alone,  as  merely  a creature,  but  that  we  adore  the  person  of  Christ, 
which  consisteth  of  the  manhood  and  of  the  Godhead. 


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6.  That  the  manhood  hath  an  extraordinary  measure,  without  measure, 
of  habitual  graces  poured  into  it : in  this  he  excels  the  very  angels,  for  to 
them  was  given  grace  only  by  measure,  but  to  the  humanity  of  Christ  was 
given  grace  without  measure,  even  so  much  as  a creature  is  in  any  ways  ca- 
pable of.  I know  it  is  said,  That  “ Jesus  increased  in  wisdom,  and  stature, 
and  in  favor  with  God  and  man,”  Luke  2 : 52.  But  this  increase  or  growth 
in  wisdom  is  not  to  be  understood  in  respect  to  the  essence  or  extension  of 
the  habit,  (for  that  he  had  from  the  beginning,  even  from  the  first  moment 
of  his  incarnation,  and  he  brought  it  with  him  out  of  the  womb)  but  in  re- 
spect of  the  act  and  use  of  it,  or  in  respect  of  his  experimental  knowledge, 
so  he  increased,  and  not  otherwise  ; never  was  there  any  but  Christ,  whose 
graces  were  no  way  stinted,  and  that  was  absolutely  full  of  grace.  Divines 
tell  us  of  a double  grace  in  Christ,  the  one  of  union,  and  it  is  infinite ; the 
other  of  unction,  (which  is  all  one  with  grace  habitual)  and  that  it  is  in  a 
sort  infinite  : for,  howsoever  it  be  but  a finite  and  created  thing,  yet  in  the 
nature  of  grace,  it  hath  no  limitation,  no  bounds,  no  stint,  but  includeth  in 
itself  whatsoever  any  way  pertains  to  grace,  or  that  cometh  within  the  com- 
pass of  it.  The  reason  of  this  illimited  donation  of  grace  bestowed  on  the 
nature  of  man  in  Christ,  was,  for  that  grace  was  given  to  it  as  to  the  uni- 
versal cause,  whence  it  was  to  be  derived  unto  all  others;  he  is  the  fountain 
of  grace,  “ And  of  his  fullness  we  receive  grace  for  grace,”  John  1 : 16. 

3.  For  the  communication  of  the  properties.  It  is  a kind,  or  phrase  of 
speech  peculiar  to  the  scriptures,  when  the  properties  of  either  nature  of 
Christ  considered  singly  and  apart,  are  attributed  to  the  person  of  Christ 
from  whichsoever  of  the  natures  they  be  denominated ; for  the  understand- 
ing of  this  observe,  1.  That  words  are  either  abstractive  or  concretive ; the 
former  speaks  of  the  nature  of  things,  the  latter  speaks  of  the  person  that  hath 
that  nature;  as  the  Godhead,  and  God;  the  manhood,  and  man;  holiness, 
and  holy.  2.  Observe,  That  abstractive  words  noting  precisely  the  distinct 
natures,  cannot  be  affirmed  one  of  the  other.  We  cannot  say,  the  Godhead 
suffered,  or  the  manhood  created ; but  we  may  truly  say,  that  God  suffered 
and  man  created;  because  the  persons  which  those  concretive  words  imply 
is  one ; and  all  actions,  passions,  and  qualities  agree  really  to  the  person, 
though  in  respect  sometimes  of  one  nature,  and  sometimes  another : thus, 
u God  purchased  the  church  with  ois  own  blood,”  Acts  20  : 28.  Not  that 
the  Godhead  shed  blood,  but  the  person  which  was  God  : and  thus  the  Son 
of  man  talking  with  Nicodemus  is  said  to  be  in  heaven,  John  3 : 13.  Not 
that  the  manhood  was  in  heaven  while  he  was  on  earth  ; but  the  person  of 
the  Son  of  man.  Thus  we  may  say,  that  God  was  born  of  a virgin,  and  that 
God  suffered,  and  God  was  crucified,  not  simply  in  respect  of  his  Godhead, 
but  in  respect  of  his  person,  or  in  respect  of  the  human  nature  which  God 
united  to  himself,  because  God  here  is  a concrete  word,  and  not  an  abstract, 
and  signifieth  the  person  of  Christ,  and  not  the  divine  nature  of  Christ. 
And  thus  we  may  say,  That  the  man  Christ  is  almighty,  omniscient,  om- 
nipresent, yet  not  simply  in  respect  of  his  manhood,  but  in  respect  of  the 
person,  which  is  the  same,  God  and  man ; or  in  respect  of  the  divine  nature 
of  the  man  Christ  Jesus,  for  that  here  also  mau  is  a concrete  word,  and  not 
an  abstract,  and  signifieth  the  whole  person  of  Christ,  and  not  the  human 
nature : but,  on  the  contrary,  we  may  not  say,  That  the  Godhead  of  Christ 
was  born  of  a virgin,  or  suffered,  or  was  crucified : nor  may  we  say,  That 
the  manhood  of  Christ  is  almighty,  omniscient,  omnipresent,  because  the 
Godhead  and  manhood  are  abstract  words,  i.  e.  such  words,  as  note  to  us  the 
two  natures  of  Christ,  the  one  divine,  and  the  other  human,  and  not  the 
person  of  Christ. 

And  this  I think,  is  the  mind  of  Luther,  and  his  followers,  and  yet  (0 
wonder)  what  a deal  of  objections  are  made  to  the  multiplying  of  needless 


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and  fruitless  contentions ; the  Lutherans  confess,  (however  they  hold  the 
ubiquirary  presence  of  the  humanity  of  Christ)  that  his  body  is  only  in  one 
place  locally  : “ If  we  ask  them  (saith  Zanchius,  in  judicio  de  dessidio 
ccenae  Dominicae ) “ Whether  Christ’s  body  be  every  where  ?”  They  answer, 
That  locally  it  is  but  in  one  place,  but  that  personally  it  is  every  where. 
Now  if  they  mean,  saith  he,  That  in  respect  of  essence,  his  body  is  finite, 
and  confined  to  one  certain  place ; but  in  respect  of  the  being  of  substance, 
or  of  his  person,  it  is  infinite,  and  every  where,  they  say  the  truth ; and 
there  is  no  difference  amongst  us.”  Happy  are  the  reconcilers  of  dissenting 
brethren  : “ unto  their  assembly,  mine  honor  be  thou  united.” 

2.  The  effects  or  benefits  of  this  hypostatical  union,  in  respect  of  Chris- 
tians, or  their  spiritual  union  and  communion  with  God  and  Christ. 

1.  There  is  a spiritual  union  of  Christians  with  God  in  Christ;  0 the 
wonder  of  these  two  blessed  unions  ! First,  Of  the  personal  or  hypostatical 
union.  Secondly,  Of  this  spiritual  or  mystical  union  : in  the  personal  union, 
it  pleased  God  to  assume  and  unite  our  human  nature  to  the  Deity  : in  this 
spiritual  union,  it  pleased  God  to  unite  the  person  of  every  believer  to  the 
person  of  the  Son  of  God.  This  union  is  mystical,  and  yet  our  very  per- 
sons, natures,  bodies,  souls,  are  in  a spiritual  way  conjoined  to  the  body  and 
soul  of  Christ;  so  that  “we  are  members  of  the  body  of  Christ,  and  of 
the  flesh  of  Christ,  and  of  the  bones  of  Christ,”  Eph.  5 : 30.  And  as 
this  conjunction  is  immediately  made  with  his  human  nature,  so  thereby 
we  are  also  united  to  the  divine  nature,  2 Pet.  1 : 4.  Yea,  the  person  of 
the  believer  is  indissolubly  united  to  the  glorious  person  of  the  Son  of  God. 

Now,  concerning  this  union,  for  our  better  understanding,  observe  these 
four  things, 

1.  It  is  a most  real  union,  it  is  not  a mere  notional  and  intellectual  union, 
that  consists  only  in  the  understanding,  and  without  the  understanding  is 
nothing;  it  is  not  an  imaginary  thing,  that  hath  no  other  being  but  only  in 
the  braiu ; no,  no,  it  is  a true,  real,  essential,  substantial  union  : in  natural 
unions,  I confess,  there  may  be  more  evidence,  but  there  cannot  be  more 
truth ; spiritual  agents  neither  have,  nor  put  forth  less  virtue,  because  sense 
cannot  discern  their  manner  of  working;  even  the  load-stone,  though  an 
earthen  substance,  yet  when  it  is  out  of  sight,  whether  uuder  the  table,  or 
behind  a solid  partition,  it  stirreth  the  needle  as  effectually,  as  if  it  were 
within  view.  Shall  not  he  contradict  his  senses,  that  will  say,  It  cannot 
work,  because  I see  it  not?  Oh,  my  Saviour ! thou  art  more  mine  than  my 
body  is  mine,  my  sense  feels  that  present,  but  so  as  that  I must  lose  it,  but 
my  faith  so  feels,  and  sees  thee  present  with  me,  as  that  I shall  never  be 
parted  from  thee. 

2.  It  is  a very  near  union  : you  will  say,  How  near  ? If  an  angel  were 
to  speak  to  you,  he  cannot  fully  satisfy  you  in  this;  only  as  far  as  our  un- 
derstanding can  reach  it,  and  the  creatures  can  serve  to  illustrate  these 
things,  take  it  thus,  whatsoever  by  way  of  comparison  can  be  alleged  con- 
cerning the  combination  of  any  one  thing  with  another : that,  and  much 
more  may  be  said  of  our  union  with  Jesus  Christ.  To  give  instance  out 
of  the  scripture,  see  what  one  stick  is  to  another  being  glued  together,  1 
Cor.  4 : 17.  See  what  one  friend  is  to  another,  as  Jonathan  and  David,  1 
Sam.  18  : 1.  Who  were  said  to  be  woven  and  knit,  each  one  to  another: 
see  how  near  the  lather  and  the  child  are,  how  near  the  husband  and  the 
wife  are,  Isa.  62  : 2.  See  what  union  is  between  the  branches  and  the 
vine,  the  members  and  the  head : nay,  one  thing  more,  see  what  the  soul 
is  to  the  body : such  is  Christ,  and  so  near  is  Christ,  and  nearer  to  the 
person  of  every  true  believer.  “I  live,  yet  not  I,  said  Paul,  but  Christ 
liveth  in  me,”  John  15:5.  1 Cor.  12  : 12.  Gal.  2 : 20.  q.  d.  As  the 
soul  is  to  the  body  of  a natural  man,  that  acts  and  enlivens  it  naturally,  so 


184  LOOKING  UNTO  JESUS.  [BOOK  IV. 

is  Jesus  Christ  to  my  soul  and  body.  0 there  is  marvellous  nearness  in 
this  mystical  union. 

3.  It  is  a total  union,  i.  e.,  whole  Christ  is  united  to  the  whole  believer, 
soul  and  body,  if  thou  art  united  to  Christ,  thou  hast  all  Christ,  thou  art 
one  with  him  in  his  nature,  in  his  name,  thou  hast  the  same  image,  grace 
and  spirit  in  thee  as  he  hath ; the  same  precious  promises,  the  same  access 
to  God  by  prayer,  as  he : thou  hast  the  same  love  of  the  Father,  all  that  he 
did  or  suffered,  thou  hast  a share  in  it : thou  hast  his  life  and  death,  all  is 
thine  : so,  on  thy  part,  he  hath  thee  wholly,  thy  nature,  thy  sins,  the  pun- 
ishment of  thy  sin  : thy  wrath,  thy  curse,  thy  shame  : yea,  thy  wit,  and 
wealth,  and  strength,  all  that  thou  art  or  hast,  or  canst  do  possibly  for  him. 
It  is  a total  union,  “My  beloved  is  mine,  and  I am  his:”  whole  Christ  from 
top  to  toe  is  mine,  and  all  that  I am,  have,  or  can  do  for  evermore,  is  his. 

4.  It  is  an  inseparable  union,  it  can  never  be  broken.  “ I will  make, 
saith  God,  an  everlasting  covenant  with  them,  and  I will  not  turn  away 
from  them  to  do  them  good.  I will  put  my  fear  in  their  hearts,  that  they 
shall  not  depart  from  me,”  Jer.  32  : 40.  This  is  a glorious  promise,  some 
poor  souls  may  say,  “ True,  Lord,  thou  wilt  not  turn  away  from  me,  I know 
thou  wilt  not : Oh,  but  I fear  I shall  turn  away  from  thee : Oh,  alas ! I 
turn  every  day  towards  sin  and  Satan ! Nay,  said  God,  I will  put  my  fear 
in  thy  heart,  that  thou  shalt  not  turn  away  from  me,”  q.  d.  We  shall  be 
kept  together  for  evermore,  and  never  be  separated.  Hence,  Paul  trium- 
phantly challenges  all  enemies  on  earth,  (or  rather  in  hell)  to  do  their  worst 
to  break  this  knot,  “ Who  shall  separate  me  from  the  love  of  God  in  Christ? 
Shall  tribulation,  distress,  famine,  nakedness,  peril,  or  sword  ?”  Rom.  8 : 35. 
Come,  all  that  can  come,  and  see  if  that  blessed  union  betwixt  me  and 
Christ  shall  ever  be  broken,  by  all  that  you  can  do.  Thus  for  the  union. 

2.  There  is  a spiritual  communion  with  God  in  Christ.  Both  these  are 
the  effects  of  Christ’s  personal,  or  hypostatical  union  : First,  Union  to  his 
person,  and  then  communion  with  his  benefits : union,  in  proper  speaking, 
is  not  unto  any  of  the  benefits  flowing  to  us  from  Christ : we  are  not  united  to 
forgiveness  of  sins,  holiness,  peace  of  conscience : but  unto  the  person  of 
the  Son  of  God  himself : and  then,  secondly,  comes  this  communication  of 
all  the  benefits  arising  immediately  from  this  union  to  the  Lord  Jesus  : that 
as  Christ  was  Priest,  Prophet,  and  King,  so  we  also  by  him  are,  after  a 
sort,  priests,  prophets,  and  kings : for  being  made  one  with  him,  we  are 
thereby  possessed  of  all  things  that  are  his,  as  the  wife  is  of  the  wealth  of 
her  husband,  “ Now,  all  these  things  are  yours,  saith  the  apostle,  whether 
Paul,  or  Apollos,  or  Cephas,  or  the  world,”  &c.  1 Cor.  3:21,  23. 

Hitherto  we  have  taken  a view  of  Christ  in  his  mother’s  womb,  and  0 
what  marvels  there  ! Did  ever  womb  carry  such  fruit  ? Well  might  the 
angel  say,  “ Blessed  art  thou  amongst  women,”  and  well  might  Elizabeth 
say,  “Blessed  is  the  fruit  of  thy  womb;”  but  the  blessing  is  not  only  in 
conceiving,  but  in  bearing,  and  therefore  we  proceed. 

Sect.  YI.  — Of  the  Birth  of  Christ. 

The  birth  of  Christ  now  follows.  Now  it  was  that  the  Son  of  righte- 
ousness should  break  forth  from  his  bed,  where  nine  months  he  hid  himself 
as  behind  a fruitful  cloud  : this  was  a world’s  wonder,  a thing  so  wonderful, 
that  it  was  given  for  a sign  unto  believers  seven  hundred  and  forty  years 
before  it  was  accomplished : “ therefore  the  Lord  himself  shall  give  you  a 
sign,  Behold,  a virgin  shall  conceive,  and  bear  a Son,”  Isa.  7 : 14.  A 
wonder  indeed,  and  great  beyond  all  comparison,  that  the  Son  of  God 
should  be  born  of  a woman ; that  he  who  is  the  true  Melchisedeck,  without 
father  or  mother,  Heb.  7 : 3,  must  yet  have  a mother  virgin;  that  he  that 
is  before  Abraham  was,  should  yet  be  born  after  Abraham,  a matter  of  two 


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thousand  years;  that  he  who  was  David’s  Son,  and  therefore  born  in  Beth- 
lehem, should  yet  be  David’s  Lord,  “wonderful  things  are  spoken  of  thee, 
0 thou  Son  of  God:”  before  he  was  born,  the  prophets  sing,  the  Sibyls 
prophesy,  the  patriarchs  typify,  the  types  foretell,  God  promiseth,  and  the 
Son  of  God  performeth ; when  he  was  born,  angels  ran  errands,  Gabriel 
brings  tidings,  the  glory  of  heaven  shines,  a star  displays,  and  the  wise 
men  are  the  heralds  that  proclaim  his  birth.  But  come  yet  a little  nearer, 
“Let  us  go  to  Bethlehem,”  as  the  shepherds  said,  “and  see  this  thing 
which  is  come  to  pass,”  Luke  2:15.  If  we  step  but  one  step  into  his 
lodging,  heaven’s  wonder  is  before  our  eyes.  Now  look  upon  Jesus!  look 
on  him  as  in  fullness  of  time,  he  carried  on  the  great  work  of  our  salvation ; 
here  now  you  may  read  the  meaning  of  Adam’s  covenant,  Abraham’s  pro- 
mise, Moses’  revelation,  David’s  succession;  these  were  but  veils;  but  now 
shall  we  draw  aside  the  curtains.  Come  take  a view  of  the  truth  itself ; 
0 wonder  of  wonders,  whom  find  we  in  this  lodging  ? A babe  in  a cratch, 
a mother-maid,  a father-virgin  ? is  this  the  babe  whom  we  look  unto  as  our 
Jesus?  Is  this  a mother  (as  Austin)  scarce  fourteen  years  of  age?  Is 
this  the  father  that  “ knew  her  not  until  she  had  brought  forth  her  first- 
born son  ?”  Matthi.  1 : 25.  What  a strange  birth  is  this ! Look  on  the 
babe,  there  is  no  cradle  to  rock  him  in,  no  nurse  to  lull  him,  no  linens  to 
swaddle  him,  scarce  a little  food  to  nourish  him;  look  on  the  mother,  there 
is  no  midwife’s  help,  no  downy  pillows,  no  linen  hangings,  scarce  a little 
straw  where  she  is  brought  a-bed : look  on  Joseph,  the  reputed  father,  he 
rather  begs  than  gives  a blessing;  poor  carpenter,  that  makes  them  a chamber 
of  an  ox’s  stall,  and  carves  him  a cratch  to  be  his  cradle ; Mary,  that  sees 
with  her  eyes,  and  ponders  all  in  her  heart,  how  doth  modest  shamefacedness 
change  her  colors,  so  often  as  her  imagination  works  ! “ She  must  bear  a 

Son,”  an  angel  tells  her,  the  Holy  Ghost  overshadows  her,  the  days  are 
accomplished,  and  she  is  delivered ; each  circumstance  is  enough  to  abash 
a modest  virgin  : but  who  will  not  wonder?  A maid  believes,  a maid  con- 
ceives, a maid  brings  forth,  and  a maid  still  remains ; how  might  we  descant 
on  this  subject ! But  I shall  contract  myself,  and  reduce  all  wonders  to 
this  word,  “ I am  the  vine,”  John  15:5. 

It  is  a blessed  parable,  in  which  under  the  shadow  of  a vine,  Christ  ele- 
gantly sets  forth  himself.  Christ  in  many  resemblances  is  a precious  vine. 
But  why  a vine  rather  than  a cedar,  oak,  or  some  of  the  strongest,  tallest 
trees?  Many  reasons  are  given.  As,  1.  Because  of  all  trees  the  vine  is 
the  lowest;  it  grovels  as  it  were  on  the  ground.  2.  Because  of  all  the 
trees  the  vine  is  the  weakest;  hence  they  that  have  vines,  have  also  their 
elms  to  support  them,  and  hold  them  up.  3.  Because  of  all  trees  the  vine 
hath  the  meanest  bark,  and  outside  it  is  of  little  worth  or  reputation. 
4.  Because  of  all  trees  the  vine  is  the  fruitfulest;  and  therefore  it  is  called 
“the  fruitful  vine,”  Psal.  128:3.  In  every  of  these  respects,  Christ  is 
called  a vine,  who  by  his  incarnation  took  upon  him  the  lowest  condition, 
and  “ made  himself,  by  emptying  himself,  of  no  reputation,”  Phil.  2 : 7. 
But  he  was  the  fruitfulest  vine  that  ever  the  earth  bore,  and  in  this  respect 
no  vine,  nor  all  the  vines  on  the  earth  were  worthy  to  be  compared  with 
him,  or  to  be  so  much  as  a resemblance  of  him.  I shall  not  prosecute  the 
resemblance  throughout;  for  so  I might  pass  from  his  birth  to  his  life,  and 
from  his  life  to  his  death,  when  the  blood  of  the  grapes  were  pressed  out, 
only  for  the  present,  we  will  take  a view  of  this  vine.  1.  In  its  plant.  2.  In 
its  bud.  3.  In  its  blossom.  4.  In  its  fruit;  and  so  an  end. 

1.  For  the  plant : the  way  of  vines  is  not  to  be  sowed,  but  planted  ; that 
thus  translated  they  might  better  fructify : so  our  Jesus,  first  sprung  from 
his  father,  is  planted  in  a virgin’s  womb;  God  from  God,  co-eternal  with 
God ; but  by  his  incarnation  made  that  he  was  not,  and  yet  remaining  that 


186 


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[BOOK  IV. 


lie  was;  God  of  bis  father,  and  man  of  his  mother;  before  all  time,  yet 
since  the  beginning.  Bernard,  de  Passione  Down,  tells  us,  “ That  this  vine 
sprung  of  the  vine,  is  God  begotten  of  God,  the  Son  of  the  Father,  both 
co-eternal,  and  consubstantial  with  the  Father;  but  that  he  might  better 
fructify,  he  was  planted  in  the  e^rth  ; i.  e.,  He  was  conceived  in  a virgin’s 
womb.”  There  is  indeed  a resemblance  in  this;  yet  in  this  resemblance 
we  must  be  careful  to  observe  that  communication  of  properties,  of  which  I 
told  you,  we  may  truly  say,  That  God  was  planted,  or  conceived,  but  not  the 
Godhead ; God  is  a concrete  word,  and  signifies  the  person  of  Christ,  and 
his  person  was  planted  or  conceived,  not  simply  as  God,  but  in  respect  of 
the  manhood  united  to  it;  and  thus  he  that  is  infinite  was  conceived;  and 
he  that  is  eternal,  even  he  was  born  ; the  very  fulness  of  all  perfection,  and 
all  the  properties  of  the  divine  essence  are  by  this  communication  given  to 
the  nature  of  man  in  the  person  of  the  Son  of  God ; no  wonder  therefore, 
that  we  say,  that  this  vine  (the  Son  of  God)  is  planted  in  Mary ; 1 know 
some  would  have  the  plant  more  early ; and  therefore  they  say,  That  Christ 
was  a vine  planted  in  Adam,  budded  in  David,  and  flourished  in  Mary : 
but  I take  this  but  for  a flourish  ; all  before  Mary  were  but  types,  now  was 
the  truth  : now  in  Mary  was  Christ  planted,  and  not  before ; as  in  the 
beginning  “ there  was  not  a man  to  till  the  ground, — But  out  of  the  ground 
the  Lord  made  to  grow  every  tree ; — And  a river  went  out  of  Eden  to  water 
the  garden  so  there  was  no  man  that  tilled  this  ground,  but  out  of  this 
ground  (the  virgin)  the  Lord  made  to  grow  this  plant,  watering  it  by  his 
Spirit ; “ The  Holy  Ghost  shall  come  upon  thee,  and  the  power  of  the 
Highest  shall  overshadow  thee,”  Luke  1 :35.  Of  this  conception,  and  of 
the  Holy  Ghost’s  efficiency,  I believe,  spake  the  prophet,  when  there  was 
such  longing  after  Christ’s  coming  in  the  flesh,  “ Drop  down  ye  heavens 
from  above,  and  let  the  sky  pour  down  righteousness,  let  the  earth  open  and 
bring  forth  salvation,”  Isa.  45:8.  But  of  this  conception  before. 

2.  For  the  bud ; the  nature  of  vines  is  to  bud  before  it  blossom  or  bring 
forth  its  fruit;  so  it  was  said  of  Christ  before  he  came,  “Truth  shall  bud 
out  of  the  earth,”  Psal.  85  : 11.  Now  what  was  this  budding  of  truth  out 
of  the  earth  but  Christ  born  of  a woman  ? What  was  the  truth,  (said 
Irenseus,  L.  3,  C.  5,  and  Augustin)  “but  Christ?  and  what  the  earth  but 
our  flesh  ? and  what  truth  budding,  but  Christ  being  born  ?”  Here  let  us 
stay  a while ; surely  it  is  worth  the  while  (as  the  spouse  said  in  the  other 
case)  “ to  get  up  early  to  the  vineyard,  and  to  see  how  the  vine  did  flourish, 
and  how  the  tender  grape  did  open,”  Sol.  Songs,  7 : 12. 

In  Christ’s  carrying  on  the  great  work  of  our  salvation  before  all  worlds, 
we  told  you  of  God’s  counsels,  as  if  he  had  been  reduced  to  some  straits 
and  difficulties  by  the  cross  demands  of  his  several  attributes,  but  wisdom 
found  out  a way  how  to  reconcile  these  differences  by  propounding  a Jesus; 
and  in  him  “ mercy  and  truth  meet  together,  righteousness  and  peace  kissed 
each  other,”  Psal.  85  : 10.  That  reconciliation  was  in  the  counsel  of  God 
from  all  eternity : but  for  the  execution  of  this  counsel,  it  was  now  in  the 
fullness  of  time,  even  at  this  time  when  Christ  was  born.  Now  indeed, 
and  in  truth,  in  execution,  in  performance,  was  the  reconciliation  of  all 
differences,  and  of  this  time  was  the  Psalmist’s  prophecy  more  especially 
meant,  “ Mercy  and  truth  shall  meet  together,  righteousness  and  peace 
shall  kiss  each  other : truth  shall  bud  out  of  the  earth,  and  righteousness 
shall  look  down  from  heaven,”  Psal.  85  : 10,  11. 

In  these  words  we  find  first,  a meeting  of  God’s  blessed  attributes,  and 
secondly,  This  meeting  at  a birth,  the  birth  of  truth;  at  which  meeting, 
thirdly,  was  that  glorious  effect,  That  “ righteousness  looked  down,”  and 
indeed  came  down  “from  heaven.”  I desire  a little  to  invert  the  words, 
and  shall  speak  first  to  Christ’s  birth;  secondly,  to  the  effects  of  his  birth, 


CHAP.  I.] 


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187 


of  “ righteousness  looking  down  from  heaven.”  Thirdly,  To  the  meeting 
and  agreement  of  all  God’s  attributes,  as  the  issue  and  effect  of  all;  “When 
mercy  and  truth  met  together,  and  righteousness  and  peace  kissed  each 
other.” 

1.  For  his  birth,  our  vine  doth  bud;  “truth  shall  bud  out  of  the  earth,” 
i.  e.  Christ  shall  be  born  upon  the  earth,  or  Christ  shall  be  born  of  a wo- 
man, for  truth  is  Christ,  bud  is  born,  and  the  earth  is  a woman.  1.  Truth 
is  Christ,  “I  am  the  way  and  the  truth,”  said  Christ,  John  14  : 6.  He  is 
the  truth  of  all  types,  and  the  truth  of  all  prophecies,  and  the  truth  of  all 
promises.  “For  in  him  are  all  the  promises,  Yea  and  Amen.”  2.  Bud  is 
born ; the  vine  budding,  is  the  first  putting  forth  of  the  grape,  so  Christ 
being  born,  was  truth  budding  out  of  the  earth,  he  then  first  showed  him- 
self to  the  world,  and  was  first  seen  (like  the  vine  springing  forth)  above 
ground.  3.  The  earth  is  the  woman,  thus  we  render  that  text  “Let  the 
earth  bring  forth  a Saviour,”  Isa.  45  : 8.  Look  how  the  field-flowers  spring 
forth  of  themselves  without  any  seed  cast  in  by  the  hand  of  man,  so  the 
virgin  brings  forth  Christ.  It  is  observable,  that  in  the  creation  of  Adam, 
was  laid  the  prognostics  of  this  future  birth.  Begin  with  the  first  man 
Adam,  and  you  may  see  him  paralleled  in  this  second  Adam,  Christ.  Adam 
was  created  of  the  virgin  earth,  Christ  was  born  of  a virgin  mother,  the 
earth  had  no  husbandman,  yet  brought  forth  without  seed,  Mary  had  no 
husband,  yet  brought  forth  without  seed  of  man ; in  the  creation  God  said, 
“Let  us  make  man,”  Gen.  1 : 26.  And  now,  saith  the  Holy  Ghost,  “The 
word  is  made  flesh,”  John  1 : 14.  Or  the  word  is  man  indeed;  those  were 
but  types,  but  Christ  is  the  truth ; he  is  the  vine  that  buds,  the  Messias 
born;  the  angels  own  him,  the  star  designs  him,  the  prophets  foreshow 
him,  the  devils  confess  him,  his  miracles  declare  him,  the  sages  seek  him, 
and  heaven  and  earth  rings  with  the  news,  That  “ truth  is  budded  out  of 
the  earth.” 

2.  For  the  effect  of  his  birth;  “righteousness  shall  look  down  from 
heaven.”  No  sooner  is  Christ  born,  but  righteousness  looked  down  from 
heaven ; she  cast  her  eye  upon  earth,  and  seeing  truth  freshly  springing 
there,  she  looked  and  looked  again ; certainly  it  was  a sight  to  draw  all  the 
eyes  of  heaven  to  it.  It  is  said  of  the  angels,  That  “ they  desired  to  look 
into  these  things,  1 Pet.  1 : 12.  They  looked  wishfully  at  them,  as  if  they 
would  look  through  them ; no  question,  but  righteousness  looked  as  nar- 
rowly, and  as  piercingly  as  the  angels : some  observe,  That  the  Hebrew 
word,  “she  looked  down,”  signifies  that  “she  beat  out  a window;”  so  de- 
sirous was  righteousness  to  behold  the  sight  of  the  vine  budding,  of  Christ 
being  born,  That  she  could  not  hold,  but  she  beats  out  a window  in  heaven ; 
before  this  time,  she  would  not  so  much  as  look  down  towards  earth  ; right- 
eousness had  no  prospect,  no  window  open  this  way ; she  turned  away  her 
eyes;  and  clapt  to  the  casement,  and  would  not  abide  so  much  as  to  look 
on  such  sinful,  wretched,  forlorn  sinners  as  we  are ; her  eyes  were  purer 
than  to  behold  iniquity,  she  abhorred  it,  and  us  for  it,  and  therefore  would 
not  vouchsafe  us  once  the  cast  of  her  eye.  0,  but  now  the  case  is  altered ; 
no  sooner  doth  our  vine  bud  upon  the  earth,  but  she  is  willing  to  conde- 
scend, and  so  willing  that  she  breaks  a window  through  the  walls  of  heaven 
to  look  down  upon  this  bud;  and  no  marvel;  for  what  could  righteousness 
desire  to  see,  and  satisfy  herself  in,  that  was  not  to  be  seen  in  Jesus  Christ? 
He  was  all  righteous,  there  was  not  the  least  spot  of  sin  to  be  found  in  him, 
his  birth  was  clean,  and  his  life  was  holy,  and  his  death  was  innocent ; both 
his  soul  and  body  were  without  all  sin ; both  his  Spirit  and  his  mouth  were 
without  all  guile;  whatsoever  satisfaction  righteousness  would  have,  she 
might  have  it  in  him,  “Lay  judgment  to  the  line,  and  righteousness  to  the 
balance,”  and  there  is  nothing  in  Jesus  but  straight  for  the  line,  and  full 
weight  for  the  balance. 


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[BOOK  IV. 


3.  For  the  meeting  and  agreement  of  all  God’s  attributes,  as  the  issue 
and  the  last  effect  of  this  budding  vine,  the  verse  before  tells  us,  That 
“ mercy  and  truth  are  met  together,  righteousness  and  peace  have  kissed 
each  other ;”  this  meeting  presupposeth  a distance  before  they  met,  for  they 
that  meet  come  from  divers  coasts : here  then  are  two  things  considerable  : 
First,  the  distance,  and  secondly,  the  meeting.  But  you  will  say,  How  came 
this  distauce  ? Are  they  not  all  the  attributes  of  God’s  undivided  essence  ? 
Are  they  not  all  four  in  the  bosom  of  God  from  all  eternity  ? I answer, 
Yes:  They  are  undivided  in  themselves,  but  they  were  divided  about  us; 
it  was  Adam’s  sin,  and  ours  in  him,  that  first  divided  heaven,  yea,  the  very 
attributes  of  God,  and  in  a sort  God  himself.  I shall  speak  to  both  these, 
that  you  may  first  see  the  difference,  and  then  the  agreement  and  blessed 
harmony  of  these  glorious  attributes. 

1.  The  difference ; immediately  after  the  fall,  the  great  question  (which 
before  you  heard  of  in  the  decree  and  counsels  of  God)  was  actually  pro- 
pounded, What  should  be  done  with  sinful  man  ? In  this  case  we  must 
speak  of  God  after  the  manner  of  men ; and  I hope  you  will  give  me  the 
liberty  that  others  (I  suppose  warrantably)  take : Come,  saith  God,  What 
shall  “be  done  with  sinful  man?”  He  hath  violated  my  law,  broken  my 
command,  and  as  much  as  lies  in  him  unpinned  the  fabric  of  the  world, 
spoiled  my  glorious  work  of  heaven,  and  earth,  and  sea,  and  all  therein ; 
undone  himself  for  ever  and  ever,  and  ever.  “ 0 what  shall  be  done  with 
this  sinful,  rebellious,  forlorn,  unhappy  creature  man  ?”  Silence  being  a 
while  in  heaven,  and  all  struck  into  amaze  to  see  the  great  God  of  heaven 
stirred  up  in  wrath,  at  last  mercy  and  peace  stand  up,  and  they  seek  with 
sweet  gentle  entreaties  to  pacify  God’s  anger : but  righteousness  and  truth 
are  on  the  contrary  side,  and  they  provoke  God  Almighty  to  go  on  and  to 
manifest  himself  (as  he  is  indeed)  “a  consuming  fire,”  a sin  revenging 
God.  The  plea  is  drawn  up  and  reported  at  large  by  Bernard,  Andrews, 
and  others. 

1.  Mercy  began,  for  out  of  her  readiness  to  do  good,  she  is  ever  fore- 
most ; her  inclination  is  to  pity,  or  rather  she  herself  is  an  inclination  to 
pity  those  that  are  in  misery;  and  if  she  can  but  relieve  them,  let  them  de- 
serve what  they  will,  be  sure  she  will  relieve  them ; for  she  looks  not  to 
the  party,  what  he  is,  nor  what  he  hath  done,  nor  what  he  deserves ; but 
(which  is  the  comfort  of  us  miserable  sinners)  she  looks  at  what  he  suffers, 
and  in  how  woful  and  wretched  a case  he  is.  Her  plea  was  thus,  “What, 
Lord,  hast  thou  made  all  men  in  vain  ? Wilt  thou  now  destroy  him  for 
whom  thou  madest  the  world  ? Shall  the  householder  be  cast  out,  and 
thrown  into  prison,  and  there  remain  till  he  hath  paid  the  utmost  farthing? 
Shall  all  the  men  and  women  in  the  world,  from  first  to  last,  be  damned 
for  ever  and  ever ! Alas  ! what  profit  is  in  their  blood  ? What  will  it  avail 
to  crowd  men  and  devils  together  in  hell  flames  ? Will  not  those  devils, 
the  grand  enemies  of  God,  rejoice  at  this  ? And  what  then  will  become  of 
thy  great  name  on  earth  ? Is  not  this  thy  name,  “ The  Lord,  the  Lord  mer- 
ciful, and  gracious,  long-suffering,  and  abundant  in  goodness  and  truth, 
keeping  mercy  for  thousands,  forgiving  iniquity,  transgression  and  sins  ?” 
“What,  will  the  Lord  undo  his  name?  Will  the  Lord  cast  off  for  ever? 
And  will  he  be  favorable  no  more?  Is  his  mercy  clean  gone  for  ever? 
Will  he  be  no  more  entreated  ? Hath  God  forgotten  to  be  gracious  ? Hath 
he  in  anger  shut  up  bis  tender  bowels?”  With  these,  and  such  like  holy 
whisperings,  or  mutterings,  did  mercy  enter  into  God’s  bowels,  and  make 
them  yearn,  and  melt  again  into  compassions. 

But,  2.  Truth  must  be  heard  as  well  as  mercy  ; and  she  lays  in  matter 
of  exception,  and  her  plea  was  thus  : “ What  is  God,  but  his  word  ? Now 
this  was  thy  word  to  Adam,  In  the  day  that  thou  eatest  thereof  thou  shalt 


CHAP.  I.]  LOOKING  UNTO  JESUS.  189 

surely  die  the  death,  Gen.  2:17;  and  this  was  thy  word  to  all  the  sons 
of  Adam,  The  soul  that  sinneth,  that  soul  shall  die,  Ezek.  18  : 20.  And 
God  may  not  falsify  his  word ; his  word  is  truth  ; falsify  truth,  that  may  not 
be  ; all  men  are  liars,  but  God  is  true,  even  truth  itself.”  This  plea  of  truth 
is  seconded  by  righteousness  ; and  thus  she  bespeaks  God,  “ Shall  not  the 
Judge  of  all  the  world  do  right?  Thou  hast  declared  thyself  over  and  over 
to  be  just  and  righteous;  0 Lord  God  of  Israel,  thou  art  righteous,”  Ezra 
9:15.  “ Righteous  art  thou,  0 Lord,  and  upright  are  thy  judgments,” 
Psal.  119  : 137.  “ Thou  art  righteous,  0 Lord,  which  art,  and  wast,  and 
shall  be,  Even  so,  Lord  God  Almighty,  true  and  righteous  are  thy  judgments,” 
Rev.  16  : 5.  7. — Yea  the  Lord  is  righteous  in  all  his  ways,  and  holy  in  all 
his  works,”  Psal.  145  : 17.  And  wherein  consists  this  righteousness,  but  in 
rendering  to  every  one  according  to  his  due  ? And  what  is  the  sinner’s  due 
but  death  ? “ The  wages  of  sin  is  death,”  Rom.  6 : 23.  What,  shall  not 

these  sinners  die  the  death?  That  were  (as  before)  to  make  truth  false,  so 
here  to  do  right  wrong. 

These  were  the  controversies  at  that  time,  so  that  Peace  could  not  tell  how 
to  speak  a prevailing  word  among  them  : Nay,  the  controversy  grew  so  high, 
that  they  made  it  their  own  cases,  “ What  shall  become  of  me,  (said  Mercy) 
if  God  spare  not  sinners?  And  what  shall  become  of  me,  (said  Justice)  if 
God  do  spare  sinners  ? What  shall  become  of  me,  (said  Mercy)  if  God  will 
show  no  mercy?  And  what  shall  become  of  me,  (said  Justice)  if  God  will 
not  do  justice?  Why,  alas  ! I perish,  (said  Mercy)  If  thou  wilt  not  pity; 
If  man  die,  I die  also.  And  I perish,  (said  Justice)  if  thou  wilt  have  mercy; 
surely  I die,  if  man  die  not.”  To  this  it  came,  and  in  these  terms  brake  up 
the  assembly,  and  away  they  went  one  from  another;  Truth  went  to  heaven, 
and  was  a stranger  upon  earth ; Righteousness  went  with  her,  and  would 
not  so  much  as  look  down  from  heaven  ; Mercy,  she  staid  below  still,  for 
where  should  mercy  be  if  not  with  the  miserable  ? As  for  Peace,  she  went 
between  both,  to  see  if  she  could  make  them  meet  again  in  better  terms : in 
the  mean  while  our  salvation  lies  bleeding,  the  plea  hangs,  and  we  stand  as 
prisoners  at  the  bar,  and  know  not  what  shall  become  of  us  ; for,  though 
two  be  for  us,  yet  two  are  against  us,  as  strong,  and  more  stiff  than  they ; 
so  that  much  depends  upon  this  meeting,  for  either  they  must  be  at  peace 
between  themselves,  or  they  cannot  be  at  peace  with  us,  nor  can  we  be  at 
peace  with  God. 

Many  means  were  made  before  Christ’s  time  for  a blessed  meeting,  but  it 
would  not  be,  “ Sacrifice  and  burnt-offering  thou  wouldst  not  have,”  Heb. 
10  : 5.  These  means  were  not  prevalent  enough  to  cause  a meeting.  Where 
stuck  it,  you  will  say  ? Surely  it  was  not  the  fault  of  Mercy,  she  was  easy 
to  be  entreated ; she  looked  up  to  heaven,  but  Righteousness  would  not  look 
down  ; and,  indeed  here  was  the  business,  Righteousness  must  and  will  have 
satisfaction,  or  else  Righteousness  should  not  be  righteous,  either  some  satis- 
faction for  sin  must  be  given  to  God,  or  she  will  never  meet  more ; better 
all  men  in  the  world  were  damned,  than  that  the  righteousness  of  God 
should  be  unrighteous.  And  this  now  puts  on  the  great  transaction  of  our 
Saviour’s  birth. 

Well  then,  our  Saviour  is  born,  and  this  birth  occasions  a gracious  meet- 
ing of  the  attributes;  such  an  attractive  is  this  birth,  this  bud  of  Christ, 
that  all  meet  there ; indeed  they  cannot  otherwise  but  meet  in  him  in  whom 
all  the  blessed  attributes  of  God  do  meet : it  is  Christ  is  Mercy,  and  Christ 
is  Truth,  and  Christ  is  Righteousness,  and  Christ  is  Peace.  1.  Christ  is 
Mercy  ; thus  Zacharius  prophesied,  That  “ through  the  tender  mercy  of  our 
God,  the  day  spring,  (or  branch)  from  on  high  hath  visited  us,”  Luke  1:78. 
And  God  the  Father  of  Christ,  is  called  “the  Father  of  mercies,”  2 Cor 
1 : 3.  as  if  mercy  were  his  son,  who  had  no  other  son  but  his  dearly  beloved 


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BOOK  IV. 


Son  in  whom  he  is  well  pleased.  2.  Christ  is  Truth,  “ 1 am  the  way,  and 
the  truth,  and  the  life,”  John  14  : 6.  That  Truth  in  whom  is  accomplished 
whatsoever  was  prefigured  of  the  Messiah,  “ God  shall  send  forth  his  mercy 
and  his  truth,”  Psal.  57:3.  And,  “0  prepare  mercy  and  truth,”  Psal. 
G1  : 7.  And  this  is  his  name,  “The  Lord,  the  Lord  abundant  in  goodness 
and  truth,  Exod.  34  : 6.  “ He  is  a God  of  Truth,”  saith  Moses,  Deut. 

32  : 4.  “ Plenteous  in  mercy  and  truth,”  saith  David,  Psal.  86  : 15.  “ Full 
of  grace  and  truth,”  saith  John,  1 : 14.  17.  “ For  the  law  was  given  by 

Moses,  but  grace  and  truth  came  by  Jesus  Christ.”  He  is  truth  by  name, 
and  truth  by  nature,  and  truth  by  office. — 3.  Christ  is  righteousness.  u This 
is  his  name  whereby  he  shall  be  called,  The  Lord  our  righteousness,”  Jer. 
23  : 6.  And  “ Unto  you  that  fear  my  name,  shall  the  Sun  of  righteousness 
arise  with  healing  in  his  wings,”  Mai.  4 : 2.  And,  “ Christ  of  God  is  made 
unto  us  wisdom,  righteousness,  and  sanctification,  and  redemption,”  1 Cor. 
1 : 30.  And  according  to  his  type,  Melchisedec,  this  was  his  style,  “ King 
of  righteousness,”  Heb.  7:2. — 4.  Christ  is  Peace,  This  is  his  “name 
wherewith  he  is  called,  Wonderful,  Counsellor,  The  mighty  God,  The  ever- 
lasting Father,  the  Prince  of  Peace,”  Isa.  9 : 6.  And,  “ Christ  is  our  peace, 
who  hath  made  both  one,  and  hath  broken  down  the  middle  wall  of  parti- 
tion between  us,”  Eph.  2 : 14.  Aud  therefore  prays  the  apostle,  “ Now 
the  Lord  of  peace  himself,  (or  the  Lord  himself  who  is  peace)  give  you 
peace  always  by  all  means,”  2 Thess.  3 : 16.  And  according  to  his  type 
Melchisedec,  as  he  was  “king  of  righteousness,  so  also  he  was  king  of  Salem, 
which  is  king  of  peace,”  Heb.  7 : 2. — Thus  Christ  is  Mercy,  and  Christ  is 
Truth,  and  Christ  is  Righteousness,  and  Christ  is  Peace.  Now,  where 
should  all  these  meet  but  in  him,  who  is  them  all  ? Surely,  there  they  meet, 
and  at  the  meeting  they  all  ran  first  and  kissed  the  Son  ; and  that  done, 
Truth  ran  to  Mercy  and  embraced  her,  and  Righteousness  to  Peace,  and 
kissed  her  : they  that  so  long  had  been  parted,  and  stood  out  in  difference, 
now  they  meet  and  are  made  friends  again  : 0 the  blessed  effect  of  this  birth 
of  Christ  ! it  is  Christ  that  reconciled  them,  aud  that  reconciled  us  and  them. 
“ He  reconciled  all  things,”  (saith  the  apostle,)  “ whether  they  be  things  on 
earth,  or  things  in  heaven,”  Col.  1 : 20.  Now  is  heaven  at  peace  with 
itself,  and  heaven  and  earth  at  peace  with  one  another;  and  that  which 
glues  all,  and  makes  the  peace,  is  this  birth  of  Christ;  the  budding  of  this 
vine,  “Truth  shall  bud  out  of  the  earth,  aud  then  mercy  and  truth  shall 
meet  together,”  &c. 

3.  For  the  blossom ; the  nature  of  a vine  is  in  its  season  to  blossom, 
or  to  bear  sweet  flowers.  Pharaoh’s  butler,  you  know,  dreamed  of  a vine, 
that  not  only  budded  but  blossomed,  “ Her  blossoms  shot  forth,”  Gen.  40  : 
10.  And  thus  Christ  our  vine,  both  budded  and  blossomed;  he  was  full  of 
the  sweetest  flowers : now,  what  were  these  flowers  and  blossoms  of  Christ, 
but  his  virtues  and  blessed  graces  ? In  this  only  Christ  differs  from  the 
vine,  in  that  in  him  was  seen  not  only  one  sort  or  kind  of  flowers,  but  every 
kind.  Bernard,  de  Passione,  Dom.  reckons  up,  “ The  violet  of  humility, 
the  lily  of  chastity,  the  rose  of  patience,  the  saffron  of  abstinence;”  I may 
not  so  enlarge  myself,  but  in  reference  to  his  birth,  I cannot  but  admire  at 
his  humility,  patience  and  infinite  condescension  : that  the  Creator  should 
become  a creature ; though  an  angel,  it  were  a great  gulf,  which  no  created 
understanding  could  measure ; but  that  he  should  reject  angels,  and  take 
the  seed  of  Abraham  : that  he  should  be  made  lower  than  the  angels,  who 
is  God  over  all ; that  he  should  be  conceived,  who  is  the  uncreated  wisdom, 
in  the  dark  prison  of  the  womb,  who  is  the  light  of  the  world ; and  that  of 
a woman  the  weaker,  first  sinning  sex,  who  is  the  holy  One,  and  power  of 
God ; that  he  would  be  born,  who  beareth  all  things ; the  Lord  of  all,  of  a 
lowly  hand-maid;  in  fulness  of  time,  who  is  eternity;  in  the  night-time, 


CHAP.  I.] 


LOOKING  UNTO  JESUS. 


191 


who  is  “the  Sun  of  righteousness,”  in  the  winter,  who  gives  life  and  heat; 
in  a time  of  public  taxation,  who  is  the  Lord  of  lords ; and  that  not  at 
Rome,  the  lady  of  nations,  nor  at  Jerusalem,  the  glory  of  the  East;  but  at 
Bethlehem,  the  least  of  the  thousands  of  Judah  : not  in  a palace  prepared, 
nor  in  his  mother’s  house;  but  in  an  inn;  not  in  the  best  room,  nor  in  any 
room  of  the  house,  but  in  a stable  of  beasts ; not  attended  there  with  a royal 
guard,  but  with  Joseph  and  Mary;  not  adorned  in  robes,  but  swaddled  in 
clouts;  not  stately  enthronized,  but  laid  in  a manger;  nor,  lastly,  his  birth 
proclaimed  by  the  king  at  arms,  but  by  poor  shepherds. 

That  the  Word  should  be  an  infant  not  able  to  speak  a word;  that  life 
should  be  mortal;  that  power  should  be  subject  to  a poor  carpenter;  that 
the  Lord  of  the  covenant  should  be  circumcised ; that  the  God  of  the  tem- 
ple should  be  presented  in  the  temple,  that  wisdom  should  be  instructed, 
infiniteness  should  grow  in  stature ; that  the  Feeder  of  all  things  should  be 
fed,  that  all  these  are  preludes,  and  but  beginnings  in  his  sufferings ; O 
wonderful  condescension  ! 0 admirable  patience  ! 0 rare  humility  ! How 
strange  are  the  blossoms  of  this  vine  ! 

4.  For  the  fruit : the  nature  of  vines  is  to  cast  sweet  savors,  but  to  bear 
sour  grapes:  Christ  that  was  blameless  before  God  and  man,  yet  bore  the 
heavy  burden  of  our  sin.  0 the  sweetness  of  his  savors  ! “ Because  of  the 
savor  of  thy  good  ointments,  thy  name  is  as  ointment  poured  forth,”  Sol. 
Song  1 : 3.  Whether  by  savors  we  mean  his  words,  the  very  officers  of  the 
Jews  can  say,  “Never  man  spake  like  this  man,”  John  7 : 46.  Or,  whether 
by  savors,  we  mean  his  deeds,  his  very  enemies  confess  him  a just  man,  so 
Pilate’s  wife  could  send  her  husband  word,  “ Have  thou  nothing  to  do  with 
that  just  man,”  Matth.  27  : 19.  The  wise  men  that  brought  their  offer- 
ings, “ Gave  him  gold,  frankincense,  and  myrrh,”  Matth.  2 : 11.  Gold  is 
given  him,  as  to  a potent  king;  frankincense,  as  to  a gracious  God;  and 
myrrh,  as  to  an  holy  Priest : he  is  a King  to  rule,  a God  to  save,  and  a 
Priest  to  mediate ; thus  far  he  casts  sweet  savors,  but  digest  them  better, 
and  they  prove  sour  grapes;  a King  he  was,  but  mocked  with  the  title, 
“ Hail  king  of  the  Jews,”  Matth.  27  : 29.  A God  he  was,  but  he  emptied 
himself,  “ He  made  himself  of  no  reputation,”  Phil.  2 : 7.  An  holy  Priest 
he  was,  but  such  a priest  as  must  offer  up  himself  for  a sacrifice ; the  wise 
men  that  came  from  the  East,  they  saw  his  infirmity,  yet  adore  his  power ; 
they  saw  his  infancy,  yet  adore  his  wisdom ; they  saw  his  poverty,  yet 
adore  the  riches  of  his  mercy;  they  saw  him  whom  they  inquired  after, 
“ Where  is  he  that  is  born  king  of  the  Jews?”  Matth.  2 : 2.  The  very  title 
casts  sweet  savors,  but  it  bears  sour  grapes;  he  is  a King,  that  is  a title  of 
honor;  but  he  is  King  of  the  Jews,  that  is  a word  of  reproach. 

All  along  his  life  you  may  see  these  two ; “ sweet  savors,  but  sour  grapes,” 
Vidt&ti  vilia,  a udi  mirijica,  said  Ambrose ; the  things  you  see  are  mean, 
but  the  things  you  see  and  hear  are  wonderful ; mean  it  was  to  sec  a sort 
of  shepherds,  wonderful  it  is  to  see  a troop  of  angels : mean  it  was  to  hear 
one  say,  “Laid  in  the  cratch  below;”  wonderful  it  is  to  hear  many  sing, 
“ Glory  to  God  on  high  mean  it  was  to  see  him  man,  wonderful  it  is  to 

know  him  God.  Here  is  a little  child  fainting  and  groaning,  yet  a power- 
ful God  ruling  and  commanding  : hungry  himself  to  show  our  nature,  yet 
feeding  five  thousand  to  show  his  power ; dying  on  the  cross  as  the  son  of 
Adam,  disposing  of  paradise  as  the  Son  of  God.  As  it  was  said  of  Bethle- 
hem, Minima  & non  minima;  “the  least  of  the  thousands,”  Micah  5 : 2. 
Not  the  least  of  thousands,  Matth.  2:6.  So  we  say  of  this  Bethlemite, 
Minimus , & non  minimus  ; “ He  shall  sit  upon  the  throne  of  David,”  Isa. 
9 : 7.  “ Yet  he  hath  borne  our  griefs,  and  carried  our  sorrows,  Isa.  53  : 4. 
“ His  kingdom  is  an  everlasting  kingdom,”  Dan.  7 : 27.  “ Yet  his  end 
shall  be,  and  he  shall  have  nothing,”  Dan.  9 : 26.  Thus  all  along  from  Lis 


192 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 

cratch  to  his  cross,  “ sweet  savors,  but  sour  grapes  at  last,  indeed,  the 
grapes  grew  to  a ripeness,  and  then  he  was  pressed,  and  his  dearest  heart- 
blood  run  out  in  abundant  streams : this  was  the  sweet  juice  of  our  garden 
vine,  God  planted  it,  the  heavens  water  it,  the  Jews  prune  it.  What  re- 
mains now  but  that  we  abide  in  it?  but  of  that  when  we  come  to  the  direc- 
tions, how  we  are  to  look. 

Sect.  YII. — Of  some  Consequents  after  Christ’s  "birth . 

7.  Some  consequents  after  the  birth  of  Christ  may  be  touched,  whilst 
yet  he  was  but  a child  of  twelve  years  old.  As — 

1.  When  he  was  but  eight  days  old,  he  was  circumcised,  and  named 
Jesus.  As  there  was  shame  in  his  birth,  so  there  was  pain  in  his  circum- 
cision ; a sharp  razor  passeth  through  his  skin,  presently  after  he  is  born ; 
not  that  he  needed  this  ceremony,  but  that  for  us  he  was  content  legally  to 
be  impure;  in  this  early  humiliation,  he  plainly  discovers  the  riches  of  his 
grace ; now  he  sheds  his  blood  in  drops,  and  thereby  gives  an  earnest  of 
those  rivers,  which  he  after  poured  out  for  the  cleansing  of  our  nature,  and 
extinguishing  the  wrath  of  God ; and  for  a farther  discovery  of  his  grace, 
at  this  time  his  name  is  given  him,  which  was  JESUS  : this  is  the  name 
which  we  should  engrave  in  our  hearts,  rest  our  faith  on,  and  place  our 
help  in,  and  love  with  the  overflowings  of  charity,  and  joy,  and  adoration : 
above  all  things  we  had  need  of  a Jesus,  a Saviour  for  our  souls,  and  from 
our  sins,  and  from  the  everlasting  destruction  which  sin  will  otherwise 
bring  upon  our  souls;  hence  this  name  Jesus,  and  this  sign  circumcision 
are  joined  together,  for  by  the  effusion  of  his  blood,  he  was  to  be  our  Jesus, 
our  Saviour;  “Without  shedding  of  blood  is  no  remission  of  sins,”  Heb. 
9 : 22.  No  salvation  of  souls,  “circumcision  was  the  seal,”  Rom.  4 : 11. 
And  now  was  it  that  our  Jesus  was  under  God’s  great  seal  to  take  his  office, 
we  have  heard  how  he  carried  on  the  great  work  of  our  salvation  from  eter- 
nity; this  very  name  and  office  of  Jesus,  a Saviour,  was  resolved  on  in  God’s 
fore-council,  and  given  forth  from  the  beginning,  and  we  have  heard  of  late 
how  it  was  promised  and  foretold  by  an  angel : but  now  it  is  signed  and 
sealed  with  an  absolute  commission  and  fulness  of  power,  “ him  hath  God 
the  Father  sealed,”  John  6 : 27.  It  is  his  office  and  his  very  profession  to 
save,  that  all  may  repair  unto  him  to  that  end,  “ Come  unto  me  all  ye  that 
are  weary,”  Matth.  11  : 28.  And  “ him  that  cometh  unto  me  I will  in  no 
ways  cast  out,”  John  6 : 37.  In  which  respect  he  is  called  “the  Saviour 
of  the  world,”  John  4 : 42,  i.  e.  Of  Samaritans,  Jews,  Gentiles,  kings, 
shepherds,  and  of  all  sorts  of  men. 

2.  When  he  was  forty  days  old,  “He  was  brought  to  Jerusalem,  and 

presented  to  the  Lord,  as  it  is  written  in  the  law  of  the  Lord,  “ Every  male 
that  openeth  the  womb,  shall  be  called  holy  to  the  Lord,”  Luke  2 : 22,  23. 
0 wonder  ! there  was  no  impurity  in  the  Son  of  God,  and  yet  he  is  first  cir- 
cumcised, then  he  is  brought  and  offered  to  the  Lord ; he  that  came  to  be 
sin  for  us,  would  in  our  persons  be  legally  unclean,  that  by  satisfying  the 
law  he  might  take  away  our  uncleanness ; he  that  was  above  the  law,  would 
come  under  the  law,  that  he  might  free  us  from  the  law ; we  are  all  born 
sinners,  but  0 the  unspeakable  mercies  of  our  Jesus,  that  provides  a remedy 
as  early  as  our  sin.  First,  He  is  conceived,  and  then  he  is  born,  to  sanctify 
our  conceptions  and  our  births ; and  after  his  birth  he  is  first  circumcised, 
and  then  he  is  presented  to  the  Lord,  that  by  two  holy  acts,  that  which  was 
naturally  unholy  might  be  hallowed  unto  God : Christ  hath  not  left  our 

very  infancy  without  redress,  but  by  himself  thus  offered,  he  cleanseth  us 
presently  from  our  filthiness.  Now  is  Christ  brought  in  his  mother’s  arms 
to  his  own  house,  the  temple : and  as  man,  he  is  presented  to  himself  as 
God.  0 how  glorious  did  that  temple  seem,  now  the  owner  was  within  the 


CHAP.  I.]  LOOKING  UNTO  JESUS.  193 

walls  of  it  ? Now  was  the  hour,  and  guest  come,  in  regard  whereof  the 
second  temple  should  surpass  the  first ; this  was  the  house  built  for  him, 
and  dedicated  to  him,  there  had  he  dwelt  long  in  this  typical  presence, 
nothing  was  done  there  whereby  he  was  not  resembled ; and  now  the  body 
of  these  shadows  is  come,  and  presents  himself  where  he  had  ever  been 
represented.  You  will  say,  What  is  this  to  me,  or  to  my  soul?  0 yes, 
Jerusalem  is  now  every  where,  there  is  no  church  assembly,  no  Christian 
heart  which  is  not  a temple  of  the  living  God ; and  there  is  no  temple  of 
God  wherein  Christ  is  not  represented  to  his  Father.  Thus  we  have  the 
benefit  of  Christ’s  fulfilling  the  law  of  righteousness ; u God  sent  his  Son, 
made  of  a woman,  made  under  the  law,  that  he  might  redeem  them  that 
were  under  the  law,  that  we  might  receive  the  adoption  of  Sons,”  Gal. 
3:4,  5.  It  is  as  if  the  Father  had  said  to  Christ,  “ Come,  my  dear  Son, 
here  are  certain  malefactors  under  the  law  to  suffer  and  to  be  executed  ; 
what  say  you  to  them  ?”  “ Why,  I will  become  under  the  law,  (saith 

Christ)  I will  take  upon  me  their  execution,  and  suffer  for  them  ;”  and  to 
this  purpose  he  is  first  circumcised,  and  then  he  is  presented  to  the  Lord. 

3.  When  he  was  yet  under  one  year  old,  as  some,  or  about  two,  as  others 
he  fled  into  Egypt.  As  there  was  no  room  for  him  in  Bethlehem,  so  now 
there  is  no  room  for  him  in  all  Judea ; no  sooner  he  came  to  his  own,  but 
he  must  fly  from  them  : what  a wonder  is  this  ? Could  not  Christ  have 
quit  himself  from  Herod  a thousand  ways  ? what  could  an  arm  of  flesh  have  , 
done  against  the  God  of  spirits?  Had  Jesus  been  of  the  spirit  of  some  of 
his  disciples,  he  might  have  commanded  fire  from  heaven  on  those  that  should 
have  come  to  have  apprehended  him ; but  hereby  he  taught  us  to  bear  the 
yoke,  even  in  our  youth,  thus  would  he  suffer,  that  he  might  sanctify  to  us 
our  early  afflictions ; he  flies  into  Egypt,  the  slaughter-house  of  God’s  people, 
the  sink  of  the  world,  the  furnace  of  Israel’s  ancient  afflictions;  what  a 
change  is  here  ? Israel,  the  first  born  of  God,  flies  out  of  Egypt  into  Judea ; 
and  Christ,  the  first  born  of  all  creatures,  flies  out  of  Judea  into  Egypt ; 
Euseb.  de  Demonst.  L.  6.  C.  20,  reports,  that  the  Child  Jesus  arriving  in 
Egypt,  and  being  by  a design  carried  into  a temple,  all  the  statues  of  the 
idol  gods  fell  down,  like  Dagon,  at  the  presence  of  the  ark ; and  to  this  pur- 
pose he  cites  Isaiah’s  prophecy,  “ Behold  the  Lord  shall  come  into  Egypt, 
and  the  idols  of  Egypt  shall  be  moved  at  his  presence,”  Isa.  19  : 1.  Now 
is  Egypt  become  the  sanctuary,  and  Judea,  the  inquisition-house  of  the  Son 
of  God  ; surely  he  that  is  every  where  the  same,  knows  how  to  make  all 
places  alike  to  his,  he  knows  how  to  preserve  Daniel  in  the  lions’  den  ; the 
three  children  in  a fiery  furnace ; Jonah  in  a whale’s  belly ; and  Chsist  in 
the  midst  of  Egypt. 

4.  When  he  was  now  some  five  years  old,  say  some  ; or  but  two  years  and 
a quarter  old,  say  others,  an  angel  appears  again  in  a dream  to  Joseph,  say- 
ing, u Arise,  and  take  the  young  child  and  his  mother,  and  return  again 
into  the  land  of  Israel,  for  they  are  dead  which  sought  the  young  child’s 
life,”  Matth.  2 : 19,  20.  Herod,  that  took  away  the  lives  of  all  the  infants 
in,  or  about  Bethlehem,  is  now  himself  dead,  and  gone  to  his  own  place  ; 
and  by  this  means,  the  coast  is  clear  for  the  return  of  that  holy  family ; 0 
the  wonderful  dispensation  of  Christ  in  concealing  of  himself  from  men  ! all 
this  while  he  carries  himself  as  an  infant,  and  though  he  knew  all  things, 
yet  he  neither  takes,  nor  gives  any  notice  of  his  removal,  or  disposing,  but 
appoints  that  to  be  done  by  his  angel,  which  the  angel  could  not  have  done 
but  by  him.  As  Christ  was  pleased  to  take  upon  him  our  nature,  so  in 
our  nature  he  was  pleased  to  be  a perfect  child,  for  that  is  the  word,  “Take 
the  young  child  and  his  mother;”  he  supprest  the  manifestation  and  exer- 
cise of  that  Godhead,  whereto  the  infant-nature  was  conjoined  ; as  the  birth 
of  Christ,  so  the  infancy  of  Christ  was  exceeding  humble.  Oh  how  should 

13 


194  LOOKING  UNTO  JESUS.  [BOOK  IV. 

we  magnify  him,  or  deject  ourselves  for  him,  who  himself  became  thus  hum- 
ble for  our  sakes. 

5.  When  he  was  twelve  years  old,  u He  with  his  parents  goes  up  to  Jeru- 
salem, after  the  custom  of  the  feast/’  Luke  2 : 42.  This  pious  act  of  his 
younger  years  intends  to  lead  our  first  years  into  timely  devotion  ; but  I shall 
not  insist  on  that;  I would  rather  observe  him  “sitting  in  the  midst  of  the 
doctors,  both  hearing  them,  and  asking  them  questions,  ver.  46.  While  the 
children  of  his  age  were  playing  in  the  streets,  he  is  found  of  his  parents 
sitting  in  the  temple,  not  to  gaze  on  the  outward  glory  of  that  house,  of  the 
golden  candlesticks,  or  tables,  or  cherubim,  or  the  pillars,  or  the  molten  sea, 
or  the  altar  of  gold,  or  the  vessels  of  pure  gold  ; no,  no,  but  to  hear  and 
oppose  the  doctors.  He,  who,  as  God,  gave  them  all  the  wisdom  they  had, 
doth  now  as  the  Son  of  man  hearken  to  the  wisdom  he  had  given  therp ; 
and  when  he  had  heard,  then  he  asks,  and  after  that  no  doubt  he  answers  ; 
his  very  questions  were  instructions,  for  I cannot  think  that  he  meant  so 
much  to  learn,  as  to  teach  those  doctors  of  Israel.  Surely  these  Rabbins 
had  never  heard  the  voice  of  such  a tutor;  they  could  not  but  see  the  very 
wisdom  of  God  in  this  child,  and  therefore,  saith  the  text,  “ They  all  won- 
dered, or  they  were  all  astonished,  at  his  understanding  and  answers/'  ver. 
47.  Their  eyes  saw  nothing  but  a child,  but  their  ears  heard  the  wonder- 
ful things  of  God’s  law  ; betwixt  what  they  saw,  and  what  they  heard,  they 
could  not  but  be  distracted  and  amazed.  But  why  did  ye  not,  0 ye  Jewish 
teachers,  remember  now  the  star,  and  the  sages,  and  the  angels,  and  the 
shepherds?  Why  did  ye  not  now  bethink  yourselves  of  Herod,  and  of  his 
inquiry,  and  of  your  answer,  That  “ in  Bethlehem  of  Judea  Christ  should 
be  born?”  You  cited  the  prophets,  and  why  did  you  not  mind  that  pro- 
phecy now,  That  u unto  us  a child  is  born,  and  unto  us  a son  is  given,  and 
his  name  shall  be  called  Wonderful,  Counsellor,  the  mighty  God,  the  ever- 
lasting Father,  the  Prince  of  Peace  ?”  Is.  9 : 6.  Fruitless  is  the  wonder 
that  endeth  not  in  faith,  no  light  is  sufficient,  where  the  eyes  are  held 
through  unbelief  and  prejudice. 

6.  After  this,  from  twelve  to  the  thirtieth  year  of  his  age,  we  read  nothing 

of  the  acts  of  Christ;  but  “ that  he  went  down  with  his  parents  into  Nazareth, 
and  was  subject  to  them,”  Luke  2 : 51.  As  he  went  up  to  Jerusalem  to 
worship  God,  and  in  some  sort  to  show  himself  God  ; so  now  he  goes  down 
to  Nazareth,  to  attend  his  particular  calling.  This  is  the  meaning  of  those 
words.  “ And  he  was  subject  to  them.”  Christ’s  subjection  to  his  parents 
extends  to  the  profession,  and  exercise  of  his  life;  certainly  Christ  was  not 
all  that  time  from  twelve  to  thirty  years  idle  : as  he  was  educated  by  his 
parents,  so  of  his  reputed  father  he  learned  to  be  a carpenter:  this  I take  it 
is  plain  in  these  words,  “ Is  not  this  the  carpenter  the  son  of  Mary  ?”  Mark 
6:3.  “ It  appears  (says  our  English  annotations)  that  Christ  exercised  that 

trade  in  his  younger  years.”  I know  Matthew  renders  it  thus,  “ Is  not  this 
the  carpenter’s  son  ? Is  not  his  mother  called  Mary  ?”  Matth.  13  : 55.  But 
Mark  thus  : u Is  not  this  the  carpenter,”  &c.  Some  comment  thus,  That 
while  Joseph  was  alive,  Christ  wrought  with  him  in  the  trade  of  a carpen- 
ter, and  when  Joseph  died,  which  happened  before  the  manifestation  of 
Jesus  unto  Israel,  he  wrought  alone,  and  was  no  more  called  the  carpenter’s 
son,  but  the  carpenter  himself : here  is  comfort  for  men  of  the  meanest 
callings  ; as  husbandry  was  honored  in  the  person  and  condition  of  the  first 
Adam  before  his  fall,  so  now  the  handicraft.  0 the  poverty,  humility, 
severity  of  Jesus  ? It  appears  at  this  time  especially  in  his  laboring,  work- 
ing, hewing  of  wood,  or  the  like  : here  is  a sharp  reproof  to  all  those  that 
snend  their  time  in  idleness,  or  without  a particular  calling  : that  take  no 
pains  at  all,  unless  in  pursuit  after  vain,  foolish,  superfluous,  sinful  things. 
What!  are  they  wiser  than  Christ?  Our  Jesus  would  not  by  any  means 


CHAP.  II.] 


LOOKING  UNTO  JESUS. 


195 


thus  spend  his  time.  Indeed  for  the  while  he  did  nothing  famous,  or  of 
public  note  : but  neither  was  this  without  a mystery,  Nihil  ftcicndo,  fecit 
magnified , saith  one,  “ in  doing  nothing  public,  he  achieved  great  and 
sumptuous,  and  praiseworthy  acts.”  There  is  a season  and  time  to  every 
purpose  under  heaven  : as  there  is  a time  of  silence,  and  a time  to  speak  : 
so  there  is  a time  for  public,  and  a time  for  private  negotiations ; as  yet 
Christ  conceals  his  virtues,  and  conforms  himself  to  the  conversation  of  men, 
that  the  mystery  of  his  incarnation  might  not  be  thought  a phantasm : then 
he  would  have  his  virtues  and  graces  to  shine  out,  when  men  usually  come 
to  their  vigor  and  strength,  both  of  body  and  mind  : and  besides,  as  it  was 
said  of  a divine  (Mr.  Bolton)  that  he  would  never  preach  a sermon,  but  he 
would  first  endeavor  to  practise  it  himself.  So  I am  sure  did  Christ.  He 
wonld  not  teach  the  world,  saying,  “ Learn  of  me,  for  I am  meek  and  lowly 
in  heart,”  Matth.  11 : 29.  But  first  he  would  practise,  do,  and  then  teach, 
as  Luke  tolls  Theophilus,  11  He  had  writ  of  all  that  Jesus  began  both  to  do 
and  teach,”  Acts  1 : 1. 

But  concerning  this  time  of  his  youth,  because  in  scripture  there  is  so 
deep  a silence  : I shall  therefore  pass  it  by. 

Thus  far  I have  propounded  the  object,  we  are  to  look  unto  : it  is  Jesus 
in  his  first  coming  or  incarnation ; while  yet  a child  of  twelve  years  old  : 
our  next  work  is,  to  direct  you  in  the  art  and  mystery,  how  we  are  to  look 
to  him  in  this  respect. 


' CHAPTER  II. 

Sect.  I. — Of  knowing  Jesus  as  carrying  on  the  great  work  of  our  salva- 
tion in  his  birth. 

What  looking  comprehends,  you  have  heard  before  : and  that  we  may 
have  an  inward  experimental  look  on  him,  whom  our  souls  pant  after,  let 
us  practise  all  these  particulars.  As — 

1.  Let  us  know  Jesus,  carrying  on  the  great  work  of  our  salvation  in  his 
first  coming  or  incarnation.  Come,  let  us  learn  what  he  did  for  us,  when 
he  came  amongst  us.  There  is  not  one  passage  in  his  first  appearing,  but 
it  is  of  mighty  concernment  unto  us  ; is  it  possible  that  the  great  God  of 
heaven  and  earth  should  so  infinitely  condescend,  (as  we  have  heard)  but  on 
some  great  design.  And  what  design  could  there  be,  but  only  his  glory  and 
the  creature’s  good  ? 0 my  soul ! if  thou  hast  any  interest  in  Christ,  all 

this  concerns  thee  : the  Lord  Jesus  in  all  these  very  transactions  had  an  eye 
to  thee  : he  was  incarnate  for  thee ; he  was  conceived  and  born  for  thee  : 
look  not  on  these  things  as  notionals  or  generals  : look  not  on  the  bare  his- 
tory of  things,  for  that  is  but  unprofitable  : the  main  duty  is  in  eyeing  the 
end,  the  meaning  and  intent  of  Christ;  and  especially  as  it  relates  to  thee, 
not  to  others,  but  to  thyself.  Alas  ! what  comfort  were  it  to  a poor  prisoner, 
if  he  should  hear  that  the  king  or  prince,  of  his  mere  grace  and  love,  visited 
all  the  prisoners  in  this  and  that  dungeon,  and  that  he  made  a gaol-del iverv, 
and  set  all  free;  but  he  never  came  near  the  place  where  he,  poor  wretch, 
lies  bound  in  fetters  and  cold  irons  ? Or,  suppose  he  gives  a visit  to  that 
very  man,  and  offers  him  the  tenders  of  grace  and  freedom,  if  he  will  but 
accept  of  it;  and,  (because  of  his  waywardness)  persuades,  entreats,  com- 
mands him  to  come  out,  and  take  his  liberty,  and  yet  he  will  not  regard  or 
apply  it  to  himself ; what  comfort  can  he  have?  What  fruit,  what  benefit 
shall  he  receive  ? Bear  soul,  this  is  thy  case,  if  thou  art  not  in  Christ,  if 
thou  hast  not  heard  the  offer,  and  embraced  and  closed  with  it,  then  what 
is  Christ  s incarnation,  conception,  nativity  unto  thee  ? Come,  learn,  not 


196 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 


merely  as  a scholar,  to  gain  some  notional  knowledge  : but  as  a Christian, 
as  one  that  feels  virtue  coining  out  of  Christ  in  every  of  these  respects  : 
study  close. this  great  transaction  in  reference  to  thyself.  I know  not  how 
it  happens,  whether  out  of  the  generality  of  some  preachers,  handling  this 
subject,  or  whether  out  of  the  superstition  of  the  time,  wherein  it  usually 
hath  been  handled,  it  either  savors  not  with  some  Christians,  or  it  is  seldom 
thought  of  by  the  most  : 0 God,  forbid  we  should  throw  out  of  the  doors 
such  a blessed  necessary  truth  ! if  rightly  applied,  it  is  a Christian’s  joy, 
“ Behold,  I bring  you  glad  tidings  of  great  joy,  that  shall  be  to  all  people, 
for  unto  you  is  born  in  the  city  of  David,  a Saviour,  which  is  Christ  the 
Lord,”  Luke  2:10,  11.  Sure  the  birth  of  Christ  is  of  mighty  concern- 
ment unto  thee,  “ Unto  us  a child  is  born,  unto  us  a son  is  given,”  Isa.  9 : 6. 
There  is  not  any  piece  of  this  transaction  but  it  is  of  special  use,  and  worth 
thy  pains.  How  many  break  their  brains,  and  waste  their  spirits  in  study- 
ing arts  and  sciences,  things  in  comparison  of  no  value  ; whereas  Paul 
otherwise  “ determined  not  to  know  any  thing  among  you  but  Jesus  Christ  ?” 
1 Cor.  2:2  To  know  Jesus  Christ  in  every  piece  and  point,  whether  in 
birth,  or  life,  or  death,  it  is  saving  knowledge  : 0 stand  not  upon  cost, 
whether  pains  or  study,  tears  or  prayers,  peace  or  wealth,  goods  or  name, 
life  or  liberty,  sell  all  for  this  pearl : Christ  is  of  that  worth  and  use,  that 
thou  canst  never  over-buy  him,  though  thou  gavest  thyself  and  all  the  world 
for  him  ; the  study  of  Christ  is  the  study  of  studies ; the  knowledge  of 
Christ  is  the  knowledge  of  every  thing  that  is  necessary  either  for  this 
world,  or  for  the  world  to  come.  0 study  Christ  in  every  of  the  afore- 
said respects. 

Sect.  II. — Of  considering  Jesus  in  that  respect. 

2.  Let  us  consider  Jesus  carrying  on  this  great  work  of  our  salvation  at 
his  first  coming  or  incarnation.  It  is  not  enough  to  study,  and  know  these 
great  mysteries,  but  according  to  the  measure  of  knowledge  we  have,  we 
must  muse,  and  meditate  and  ponder,  and  consider  of  them.  Now  this 
consideration  brings  Christ  nearer  and  closer  to  the  soul ; consideration  gath- 
ers up  all  the  long-fore  passed  acts  and  monuments  of  Christ,  and  finds  a 
deal  of  sweetness  and  power  to  come  flowing  from  them  ; consideration  fastens 
Christ  more  strongly  to  the  soul,  and  as  it  were  rivets  the  soul  to  Jesus 
Christ,  and  fastens  him  in  the  heart;  a soul  that  truly  considers  and  medi- 
tates of  Christ,  thinks  and  talks  of  nothing  else  but  Christ;  it  takes  hold 
and  will  not  let  him  go.  “ I will  keep  thee,  (saith  the  soul  in  meditation) 
for  thou  art  my  life,”  Prov.  4 : 13.  Why  thus,  0 my  soul,  consider  thou 
of  Christ,  and  of  what  he  did  for  thee  when  he  was  incarnate?  And  that 
thou  mayest  not  confound  thyself  in  thy  meditations,  consider  apart  of  these 
particulars.  As, 

1.  Consider  Jesus  in  his  forerunner,  and  the  blessed  tidings  of  his  coming 
in  the  flesh  : now  the  long  looked  for  time  drew  near,  a glorious  angel  is 
sent  from  heaven,  and  he  comes  with  an  olive  branch  of  peace.  First,  he 
presents  himself  to  Zachary,  and  then  to  Mary;  to  her  imparts  the  message, 
on  which  God  sent  him  into  this  netherworld,  “Behold  thou  shalt  conceive 
in  thy  womb,  and  bring  forth  a son,  and  shalt  call  his  name  Jesus,”  Luke 
1 : 31.  Till  now  human  nature  was  less  than  that  of  angels,  but  by  the  in- 
carnation of  the  Word,  it  was  to  be  exalted  above  the  cherubim.  What 
sweet  news!  What  blessed  tidings  was  this  message  ! The  decree  of  old 
must  now  be  accomplished,  and  an  angel  proclaim  it  upon  earth  : hear,  0 
ye  sons  of  Adam,  this  concerns  you  as  much  as  the  virgin ; were  you  not 
all  undone  in  the  loins  of  your  first  father  ? Was  not  my  soul  and  your  soul 
in  danger  of  hell  fire  ? Was  not  this  our  case  and  condition,  that  after  a little 
life  upon  earth,  we  should  have  been  thrown  into  eternal  torments,  where 


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had  been  nothing,  but  weeping,  wailing  and  gnashing  of  teeth  ? and  now 
that  God  and  Christ  should  bid  an  angel  tell  the  news,  “ Ye  shall  not  die  ; 
lo,  here  a virgin  shall  conceive  and  bear  a Son,  and  he  shall  be  your  Jesus  ; 
he  shall  save  you  from  this  hell,  and  death,  and  sin  : he  shall  deliver  your 
souls,  he  shall  save  you  to  the  utmost;  his  name  is  Jesus,  and  he  shall  not 
bear  his  name  for  naught,  believe  in  him,  and  ye  shall  live  with  him  in  glory.” 
0 blessed  news  ! men  may  talk  what  they  will  of  this  and  that  news,  every 
one  gapes  after  it,  but  there  is  no  news  so  welcome  to  one  even  now  ready 
to  perish,  as  to  hear  of  a Saviour.  Tell  a man  in  sickness  of  one  that  will 
make  him  well  again ; tell  a man  in  captivity  of  one  that  will  rescue  him, 
and  set  him  free  again ; tell  a man  in  prison  condemned  to  die,  of  one  with 
a pardon  that  will  save  his  life ; and  every  one  of  these  will  say,  This  is  the 
best  news  that  ever  was  heard.  0 then  if  it  be  good  tidings  to  hear  of  a 
Saviour,  where  is  only  a matter  of  loss  of  life,  or  of  this  earth ; how  much 
more,  when  it  comes  to  the  loss  of  heaven,  to  the  danger  of  hell,  when  our 
souls  are  at  stake,  and  like  to  be  damned  for  evermore ! What  glad  tidings 
would  that  be  to  hear  of  one  that  could  save  our  souls  from  that  destroyer  ! 
Is  not  such  a Saviour  worth  hearkening  after  ? Were  not  the  birth  of  such 
an  one  good  news  ? 0 my  soul,  ponder  on  these  words,  as  if  an  angel  seeing 
thee  stand  on  the  brim  of  hell,  should  speak  to  thee,  even  to  thy  soul. 

2.  Consider  Jesus  in  his  conception  ; no  sooner  is  the  news  heard,  but 

Christ  is  conceived  by  the  Holy  Ghost  in  the  virgin’s  womb ; this  concep- 
tion is  worthy  our  consideration  ; what,  that  the  great  God  of  heaven  should 
condescend  so  far  as  to  take  our  nature  upon  him,  and  to  take  it  in  the  same 
way,  and  after  the  same  manner  that  we  do  ! The  womb  of  the  virgin  was 
surely  no  such  place,  but  he  might  well  have  abhorred  it ; true,  but  he 
meant  by  this  to  sanctify  our  very  conceptions  ; and  to  that  purpose,  he  is 
conceived  in  an  holy  manner,  even  by  the  Holy  Ghost;  we  must  not  be  too 
curious  to  enquire  after  the  manner  of  the  Holy  Ghost’s  operation,  who 
therefore  overshadowed  the  virgin  : this  is  work  for  our  hearts  and  not  merely 
for  our  heads;  humble  faith,  and  not  curious  inquisition,  shall  find  the  sweet- 
ness of  this  mystery.  It  was  David’s  complaint,  “behold,  I was  shapen  in 
iniquity,  and  in  sin  did  my  mother  conceive  me,”  Psal.  51:5.  0 my  soul, 

this  was  thy  case,  in  thy  very  first  being  or  beginning,  and  hadst  thou  died 
in  that  condition,  the  word  is  express,  that,  nothing  defiled  nor  unclean  shall 
enter  into  the  city  of  glory.”  But  here  is  the  remedy,  thy  sinful  conception  is 
sanctified  by  Christ’s  holy  conception ; the  holiness  of  thy  Jesus  serves  as  a 
cover  to  hide  thy  original  pollutions  from  the  eyes  of  God.  0 consider  of 
this  ! Jesus  Christ  was  not  conceived  in  vain,  he  was  not  idle,  while  he  was 
in  his  mother’s  womb ; he  that  from  all  eternity  began,  he  was  then  carry- 
ing on  the  great  work  of  our  salvation  for  us : 0 consider  this  conception 
thus,  till  thou  bringest  it  near  and  close  to  thy  soul,  till  thou  feelest  some 
sweetness  and  power  coming  and  flowing  from  Jesus  in  the  womb. 

3.  Consider  the  duplicity  of  natures  in  Jesus  Christ : “the  Word  was 
made  flesh,”  John  1:14.  No  sooner  was  he  conceived,  but  he  was  God- 
man,  mun-God ; he  was  perfectly  framed,  and  instantly  united  to  the  eter- 
nal Word  : “ God  sent  his  Son,”  there  is  the  nature  divine;  “made  of  a 
woman,”  Gal.  4 : 4 there  is  the  human  nature.  Certainly  great  is  this 
mystery,  that  the  word  is  made  flesh;  that  the  Son  of  God  is  made  of  a 
womau ; that  the  star  gives  light  to  the  suu  : that  a branch  doth  bear  the 
vine ; that  a creature  gives  being  to  the  Creator : that  the  mother  was 
younger  than  what  she  bare,  and  a great  deal  less  than  what  she  contained. 
Admire,  0 my  soul,  at  this  ! but  withal  consider,  that  all  this  was  for  us, 
and  our  salvation  ; he  was  man,  that  he  might  die  for  us ; and  he  was  God, 
that  his  death  might  be  sufficient  to  save  us;  had  he  been  man  alone,  not 
God,  ke  might  have  suffered,  but  he  could  never  have  satisfied  for  sin,  he 


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could  not  have  been  Jesus  a Saviour  of  souls ; and  had  he  been  God  alone, 
not  man,  he  had  not  been  of  kin  to  our  nature  offending,  and  so  he  could 
not  have  satisfied  the  justice  of  God  in  the  same  nature  wherein  it  was  of- 
fended ; neither  could  he  as  God  alone  have  died  for  sin  ; and  the  decree 
was  out,  that  our  Redeemer  must  die  for  sin,  “ For  without  shedding  of 
blood  there  is  no  remission,”  Heb.  9 : 22.  And  no  shedding  of  blood,  no 
passion  could  possibly  befall  the  Godhead  of  Jesus  Christ.  1 shall  not  dis- 
pute the  power  of  God,  whether  he  was  able  to  lay  down  another  kind  of 
way  of  man's  redemption  than  by  the  incarnation  of  the  Son  of  God  ; with- 
out controversy  this  was  the  will  of  God,  and  he  appointed  no  other  way, 
because  he  could  not.  0 my  soul,  consider  of  this  in  relation  to  thyself; 
he  is  God-man,  that  he  might  suffer  and  satisfy  for  thy  sins;  he  is  God-man 
that  he  might  be  able,  and  fit  most  fully  to  finish  the  work  of  thy  salvation ; 
as  God,  he  is  able,  and  as  man,  he  is  fit  to  discharge  the  office  of  Mediator; 
as  God  he  is  able  to  bear  the  punishment  of  sin,  and  as  man  he  is  fit  to  suffer 
for  sin ; 0 the  wisdom  of  God  in  this  very  way  ! Man’s  nature  can  suffer 
death,  but  not  overcome  it ; the  divine  nature  can  overcome  death  and  all 
things,  but  cannot  suffer  it;  and  hence  there  is  a duplicity  of  natures  in 
Jesus  Christ:  0 muse  on  this,  it  is  a matter  worthy  of  thy  serious  consid- 
eration. 

4.  Consider  the  real  distinction  of  these  two  natures  in  Christ.  As  the 
unapproachable  light  of  the  Godhead  was  put  into  the  dim  and  dark  lantern 
of  human  flesh  ; so  these  two  natures  remained  entire  without  auy  conver- 
sion, commixion  or  confusion  ; they  were  not  as  wine  and  water  that  become 
one  by  mixing,  there  is  no  such  blending  the  divine  and  human  nature, 
they  were  not  as  snow  and  water,  that  become  one  by  the  dissolving  of  the 
snow  into  the  water;  there  is  no  such  changing  of  the  human  nature  into 
the  divine,  or  of  the  divine  nature  into  the  human  : some  say  indeed,  That 
the  Godhead  was  more  plentifully  communicated  with  the  manhood  after 
his  resurrection,  than  now  at  his  conception  ; but  howsoever,  it  did  not  then 
swallow  up  the  truth  of  his  manhood,  as  a whole  sea  would  swallow  up  one 
drop  of  oil ; look,  as  at  first  moment  of  his  conception,  be  was  God  and  man, 
so  these  two  natures  continued  still  distinct  in  substance,  properties  and 
actions.  Why,  consider  this,  0 my  soul,  in  reference  to  thyself : 0 there 
is  comfort  in  this  ! by  this  means  thou  hast  now  free  access  unto  the  throne 
of  grace,  that  thou  mayest  find  help  in  thy  necessities;  and  as  thou  hast  free 
access,  so  thou  mayest  boldly  draw  near;  his  Deity  indeed  confounds,  but 
his  humanity  comforts  faint  and  feeble  souls ; his  divine  nature  amazeth, 
but  his  human  nature  encourageth  us  to  come  unto  him;  even  after  his 
resurrection,  he  was  pleased  to  send  this  comfortable  message  to  the  sons  of 
men,  “ Go  to  my  brethren,  and  say  unto  them,  I ascend  to  my  Father  and 
your  Father,  and  to  my  God  and  your  God,”  John  20  : IT.  Now,  as  long 
as  he  is  not  ashamed  to  call  us  brethren,  “God  is  not  ashamed  to  be  called 
our  God,”  Heb.  11  : 16.  0 the  sweet  fruit  that  we  may  gather  off  this  tree, 
“ The  real  distinction  of  two  natures  in  Christ.”  As  long  as  Christ  is  man 
as  well  as  God,  we  have  a motive  strong  enough  to  appease  his  Father,  and 
to  turn  his  favorable  countenance  towards  us;  here  is  our  happiness,  That 
“there  is  one  Mediator  between  God  and  men,  the  man  Christ  Jesus,”  1 
Tim.  2 : 5. 

5.  Consider  the  union  of  the  two  natures  of  Christ  in  one  and  the  same 
person  : as  he  was  the  branch  of  the  Lord,  and  the  fruit  of  the  earth,  so 
these  two  natures  were  tied  with  such  a gordian  knot,  as  sin,  hell,  and  the 
grave  were  Dever  able  to  untie.  Yea,  though  in  the  death  of  Christ,  there 
was  a separation  of  the  soul  from  the  body,  yet  in  that  separation,  the  hy- 
postatical  union  remained  firm,  unshaken  and  indissoluble:  in  this  media- 
tion, thou  hast  great  cause,  0 my  soul,  to  admire  and  adore,  wonderful 


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CHAP,  n.] 

things  are  spoken  of  thee,  0 Christ ! he  is  God  in  person  of  a Godhead,  so 
as  neither  the  Father,  nor  the  Holy  Ghost  were  made  flesh ; and  he  is  man 
in  the  nature  of  man,  not  properly  the  person  ; the  human  nature  of  Christ 
never  having  any  personal  subsistence  out  of  the  Godhead ; this  is  a mys- 
tery that  no  angel,  much  less  man,  is  able  to  comprehend;  we  have  not 
another  example  of  such  an  union,  (as  you  have  heard)  only  the  nearest 
similitude  or  resemblance  we  can  find,  is  that  of  the  branch  and  tree  into 
which  it  is  engrafted ; we  see  one  tree  may  be  set  into  another,  and  it  groweth 
in  the  stock  thereof,  and  becometh  one  and  the  same  tree,  though  there  be 
two  natures  or  kinds  of  fruit  still  remaining  therein ; so  in  the  Son  of  God 
made  man,  though  there  be  two  natures,  yet  both  being  united  into  one 
person,  there  is  but  one  Son  of  God,  and  one  Jesus  Christ.  If  thou  wilt 
consider  this  great  mystery  of  godliness  any  further,  review  what  hath  been 
said  in  the  object  propounded,  where  his  union  is  set  forth  more  largely 
and  particularly ; but  especially  consider  the  blessed  effects  of  this  union  in 
reference  to  thyself;  as  our  nature  in  the  person  of  Christ  is  united  to  the 
Godhead,  so  our  persons  in  and  by  this  union  of  Christ  are  brought  nigh  to 
God.  Hence  it  is,  that  God  doth  set  his  sanctuary  and  tabernacle  among 
us;  and  that  he  dwells  with  us,  and  which  is  more,  that  he  makes  us  houses 
and  habitations,  wherein  he  himself  is  pleased  to  dwell  by  his  Holy  Spirit. 
“ Ye  are  the  temple  of  the  living  God,  as  God  hath  said,  I will  dwell  in 
them,  and  walk  in  them,  and  I will  be  their  God,  and  they  shall  be  my 
people/’  2 Cor.  6:16.  Was  not  this  Christ’s  prayer  in  our  behalf?  “ I 
pray  not  for  these  alone,  but  for  them  also  which  shall  believe  on  me  through 
their  word,  That  they  all  may  be  one,  as  thou,  Father,  art  in  me,  and  I in 
thee ; that  they  also  may  be  one  in  us,  That  the  world  may  believe,  that 
thou  hast  sent  me;  I in  them,  and  thou  in  me,  That  they  may  be  perfect 
in  one,  and  that  the  world  may  know  that  thou  hast  sent  me,  and  hast  loved 
them  as  thou  hast  loved  me,”  John  17  : 20,  21,  22,  23.  By  reason  of  this 
hypostatical  union  of  Christ,  the  Spirit  of  Christ  is  given  to  us  in  the  very 
moment  of  our  regeneration,  “ And  because  ye  are  sons,  God  hath  sent 
forth  the  Spirit  of  his  Son  into  your  hearts,  crying,  Abba,  Father,”  Gal. 
4 : 6,  “and  hereby  we  know,  that  we  dwell  in  him,  and  he  in  us,  because  he 
hath  given  us  of  his  Spirit,”  1 John  4 : 13.  As  the  members  of  the  body, 
however  distinct  among  themselves,  and  all  differing  from  the  head ; yet 
by  reason  of  one  soul  informing  both  the  head  and  members,  they  all  make 
but  one  compositum,  or  man  : so  all  believers  in  Christ,  however  distinct 
persons  among  themselves,  and  all  distinct  from  the  person  of  Christ,  and 
especially  from  the  Godhead,  which  is  incommunicable,  yet  by  one  and  the 
same  Spirit  abiding  in  Christ  and  all  his  members,  they  become  one, 
“There  is  one  body  and  one  Spirit,”  Eph.  4 : 4.  “He  that  is  joined  to 
the  Lord  is  one  spirit,”  1 Cor.  6 : 17.  0 my  soul,  consider  of  this,  and  in 

considering,  believe  thy  part  in  this,  and  the  rather,  because  the  means  of 
this  union,  on  thy  part  is  a sure  and  lively  faith ; faith  is  the  first  effect  and 
instrument  of  the  Spirit  of  Christ,  disposing  and  enabling  thy  soul  to  cleave 
unto  Christ,  and  “for  this  cause  I bow  my  knees  unto  the  Father  of  our 
Lord  Jesus  Christ,  that  Christ  may  dwell  in  your  hearts  by  faith,”  Eph. 

6.  Consider  the  birth  of  Christ,  this  man-God,  God-man  who  in  his  di- 
vine generation  was  the  Son  of  God,  in  his  human  generation  was  born  in 
a stable,  for  the  saving  of  the  children  of  men  who  were  as  the  ox  and  mule 
having  no  understanding.  It  were 'a  fruitful  meditation  to  consider  over  and 
over  that  sweet  resemblance  of  Christ  being  a vine ; methinks  I hear  the 
voice  of  my  beloved,  “ Bise  up,  my  love, — the  fig  tree  putteth  forth  the 
green  figs,  and  the  vine  with  the  tender  grapes  gives  a good  smell : arise, 
iny  love,  my  fair  one,  and  come  away,”  Sol.  Song  2 : 10,  13.  If  Christ 


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knocks  at  the  door,  who  will  not  awake,  and  arise?  If  Christ  comes  in 
view,  who  will  not  look  unto  Jesus?  If  Christ  the  vine  calls  us  to  come 
see  the  vine  with  the  tender  grape,  who  will  not  taste  the  goodness,  smell 
the  sweetness?  And  after  a little  taste  of  that  goodness,  and  sweetness  that 
is  in  him,  who  would  not  long  after  more,  till  we  come  from  the  first  fruits, 
to  the  last  fruits  of  the  Spirit,  even  to  those  visions  and  fruitions  of  Christ 
in  glory?  Consider,  0 my  soul,  of  this  vine  till  thou  hast  brought  Christ 
near  and  close  unto  thyself!  suppose  thy  heart  the  garden,  wherein  this 
vine  was  planted,  wherein  it  budded,  blossomed,  and  bare  fruit;  suppose  the 
Holy  Ghost  to  come  upon  thee,  and  to  form  and  fashion  in  thee  Jesus 
Christ;  (thus  Paul  bespeaks  the  Galatians,  “ My  little  children  of  whom  I 
travail  in  birth  again  until  Christ  be  formed  in  you.)”  Would  not  this 
affect?  Would  not  the  whole  soul  be  taken  up  with  this?  Come,  receive 
Christ  into  thy  soul,  or  if  that  work  be  done,  if  Christ  be  formed  in  thee,  0 
cherish  him  ! (I  speak  of  the  spiritual  birth)  0 keep  him  in  thy  heart ! let 
him  there  bud,  and  blossom,  and  bear  fruit ; let  him  fill  thy  soul  with  his 
divine  graces  : 0 that  thou  couldst  say  it  feelingly,  “ I live,  yet  not  I,  but 
Christ  liveth  in  me,”  Gal.  2 : 20.  0 that  this  were  the  issue  of  thy  medita- 

tion on  Christ’s  birth  ! even  while  thou  art  going  with  the  shepherds  to 
Bethlehem,  and  there  findest  thy  Saviour  lying  on  a cratch,  that  thou  wouldst 
bring  him  thence,  and  make  th}7  heart  to  be  his  cradle  ! I would  not  give  a 
farthing  for  a meditation  merely  on  the  history  of  Christ’s  birth  ; either 
draw  virtue  from  him,  by  feeling  him  within,  or  thy  meditation  will  be 
fruitless. 

7.  Consider  those  few  consequents  after  Christ’s  birth ; every  action  of 
Christ  is  our  instruction  ; here  are  many  particulars,  but  none  in  vain,  Christ 
is  considered  under  much  variety  of  notion,  but  he  is  still  sweet  under  all. 
Is  it  possible,  0 my  soul,  that  thou  shouldst  tire  thyself  in  the  contempla- 
tion of  Jesus  Christ?  If  one  flower  yield  thee  not  pleasure,  or  delight,  go 
to  a second,  a third;  observe  how  the  bees  gather  honey,  after  a while  that 
they  have  sucked  one  flower,  they  go  to  another;  so  fora  while  observe  the 
circumcision  of  Jesus  Christ,  and  suck  there,  and  gather  some  honey  out  of 
that  flower : Christ  had  never  been  circumcised,  but  that  the  same  might  be 
done  to  our  souls,  that  was  done  to  his  body ; 0 that  the  same  Christ  would 
do  that  in  us  that  was  done  to  him  for  us  ! Again,  observe  Christ’s  presen- 
tation in  the  temple;  this  was  the  law  of  those  that  first  opened  the  womb  : 
now  Christ  was  the  first-born  of  Mary,  and  indeed  “the  first-born  of  all 
creatures;”  and  he  was  consecrate  unto  God  that  by  him  we  might 
be  consecrate  and  made  holy,  and  that  by  him  we  might  be  accepted, 
when  we  were  offered  unto  the  Lord.  Again,  observe  Christ’s  flight 
into  Egypt ; though  the  infancy  is  usually  most  quiet,  and  devoid  of 
trouble,  yet  here  life  and  toil  began  together;  and  see  how  speedily  this 
comes  after  dedication  unto  God : alas  ! alas  ! we  are  no  sooner  born  again, 
than  we  are  persecuted;  if  the  church  travail,  and  bring  forth  a male,  she  is 
in  danger  of  the  dragon’s  streams.  Again,  observe  Christ’s  return  into  Judea; 
he  “ was  not  sent  but  to  the  lost  sheep  of  the  house  of  Israel,”  Matth.  15  : 24. 
With  them  alone  he  was  personally  to  converse  in  his  ministry,  in  which  re- 
spect he  was  called,  “ a minister  of  circumcision,”  Bom.  15  : 8.  And  where 
should  he  be  trained,  and  show  himself,  but  amongst  them  to  whom  God 
had  sent  him  ? The  gospel  first  began  there,  and  as  a preparation  to  it, 
Christ  now  in  his  childhood  returns  thither.  Again,  observe  Christ  disput- 
ing with  the  doctors  in  the  temple;  in  his  very  non-age,  Christ  gives  a taste 
of  his  future  proof ; see  how  early  his  divine  graces  put  forth  themselves, 
“ In  him  were  hid  (saith  the  apostle)  all  the  treasures  of  wisdom  and  know- 
ledge.” Col.  2 : 3.  All  the  treasures  were  hid  in  him,  and  yet  some  of  these 
treasures  appeared  very  early  betimes : his  wisdom  in  his  very  infancy  is  ad- 


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mired  at,  nor  is  it  without  our  profit : “ For  of  God  he  is  made  wisdom  unto 
us  ” 1 Cor.  1 : 30.  Again  observe  how  he  spent  the  remainder  of  his  youth, 
in  all  his  examples  he  meant  our  instructions,  “ He  went  down  with  his 
parents,  and  was  subject  to  them;  he  was  not  idly  bred,  but  serves  his  gen- 
eration in  the  poor  way  of  a carpenter  : “ It  is  every  way  good  for  a man  to 
bear  God’s  yoke  even  from  his  infancy,”  Lam.  3 : 27.  Christ  is  inured  be- 
times to  the  hardship  of  life,  and  to  the  strict  observation  of  the  law  both  of 
God  and  nature. 

See,  0 my  soul,  what  a world  of  matter  is  before  thee  to  consider  of; 
here  is  Jesus  under  many  a notion,  here  is  the  annunciation  of  Jesus,  the 
conception  of  Jesus,  the  duplicity  of  nature  in  Jesus,  the  real  distinction,  the 
wonderful  union-,  the  nativity  of  Jesus,  together  with  some  consequents  after 
it.  Go  over  these  with  often  and  frequent  thoughts,  give  not  over  till  thou 
feelest  thy  heart  begin  to  warm,  true  meditation  is  as  the  bellows  of  the  soul, 
that  doth  kindle  and  inflame  holy  affections,  and  by  renewed,  and  more  for- 
cible thoughts,  as  by  renewed  and  stronger  blasts,  it  doth  renew  and  increase 
the  flame. 

Sect.  III. — Of  desiring  after  Jesus  in  that  respect. 

3.  Let  us  desire  after  Jesus,  carrying  on  the  great  work  of  our  salvation 
at  his  first  coming,  or  incarnation.  It  is  not  enough  to  know,  and  consider, 
but  we  must  desire.  “Now,  what  is  desire,  but  a certain  notion  of  the  ap- 
petite, by  which  the  soul  darts  itself  towards  the  absent  good,  purposely  to 
draw  near,  and  unite  itself  thereunto?”  The  incarnation  of  Christ  according 
to  the  latter,  was  the  desire  of  all  nations;  so  the  prophet,  “I  will  shake 
all  nations,  and  the  desire  of  all  nations  shall  come,”  Hag.  2:7.  0 how 

they  that  lived  before  Christ,  desired  after  this  coming ! Abraham  desired 
to  see  my  day,  two  thousand  years  and  more  before  it  came ; it  was  the  ex- 
pectation of  all  the  patriarchs,  “ 0 when  will  that  day  come  ?”  And  surely 
the  incarnation  of  Christ  in  the  fruit,  or  efficacy,  or  application,  is,  or  should 
be  the  desire  of  all  Christians.  There  is  merit  and  virtue  in  Jesus  Christ, 
in  every  passage  of  Christ,  in  his  conception,  incarnation,  in  his  birth,  and 
in  those  consequents  after  his  birth ; now  to  make  these  ours,  that  we  may 
have  our  share,  and  part,  and  interest  in  them,  we  must  here  begin;  0 my 
soul,  do  thou  desire,  do  thou  seek  to  possess  thyself  of  Christ,  set  thy  desire 
(as  the  needle  point)  aright,  and  all  the  rest  will  follow ! never  will  union 
be  with  the  absent  good,  but  the  soul  by  desire  must  dart  itself  towards  it: 
true  it  is,  and  pity  it  is,  millions  of  souls  stand  at  a distance  from  Jesus 
Christ;  and  why  ? They  have  no  desire  towards  him  : but,  0 that  my  soul, 
and  thy  soul  (whosoever  thou  art  that  readest)  would  desire  ! 0 that  we 
could  desire,  and  long  after  him  until  we  languish,  and  be  compelled  to  cry 
out,  with  the  spouse,  “ Stay  me  with  flagons,  and  comfort  me  with  apples, 
for  I am  sick  of  love,”  Sol.  Song  2:5. 

Is  there  not  good  reason  for  it  ? What  is  there  in  Christ  that  is  not  desi- 
rable ? View  over  all  those  excellencies  of  his  conception ; of  his  two  natures, 
really  distinguished,  yet  wonderfully  united;  of  his  birth,  of  those  few 
consequents  after  his  birth ; but  above  all,  see  the  fruit  of  all ; he  was  con- 
ceived that  our  conceptions  might  be  sanctified ; he  was  the  Son  of  man, 
that  he  might  suffer  for  us,  and  the  Son  of  God,  that  he  might  satisfy  divine 
justice  : he  was  God  and  man  in  one  person,  that  we  might  be  one  with  him, 
“ Members  of  his  body,  and  of  his  flesh,  and  of  his  bones,”  Ephes.  5 : 30. 
He  was  born  of  the  virgin,  that  there  might  be  a spiritual  conception  aud 
birth  of  Christ  in  our  virgin- hearts ; or  he  was  conceived  aud  born,  that  we 
might  conceive  the  grace  of  Christ  in  our  hearts,  and  bring  it  forth  in  our 
lives!  what!  are  not  these  desirable  things?  Never  tell  me  of  thy  present 
enjoyments,  for  never  was  Christ  so  enjoyed  in  this  life,  but  thou  hast  causo 


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to  desire  yet  more  of  Christ : it  is  worth  thy  observation,  That  “ spiritual 
desires  after  Christ,  do  neither  load  nor  cloy  the  heart,  but  rather  open  and 
enlarge  it  for  more  and  more.”  Who  was  better  acquainted  with  God  than 
Moses?  And  yet,  who  was  more  importunate  to  know  him  better?  “I  be- 
seech thee,  show  me  thy  glory,”  Ex.  33  : 18.  And  who  was  more  acquainted 
with  Christ  than  Paul?  And  yet  who  was  more  importunate  to  be  with  him 
nearer?  “I  desire  to  be  dissolved,  and  to  be  with  Christ,”  Phil.  1:23. 
Purther,  and  further  union  with  Christ,  and  communion  with  Christ,  are 
most  desirable  things,  and  are  not  these  the  fruits  of  his  incarnation  ? The 
effects  of  his  hypostatical  personal  union?  More  and  more  peace,  and  love, 
and  reconciliation  betwixt  God  and  us,  are  desirable  things ; and  are  not 
these  the  fruits  of  Christ’s  birth,  the  effects  of  his  budding  out  of  the  earth? 
Was  it  not  then,  “ That  righteousness  looked  down  from  heaven  ? That  mercy 
and  truth  met  together,  and  righteousness  and  peace  kissed  each  other?” 
A higher  degree  of  holiness,  sanctification,  likeness  to  God  and  Christ  are 
desirable  things  : and  are  not  these  the  fruits  of  his  circumcision,  and  pre- 
sentation to  the  Lord?  The  effects  of  all  those  consequents  that  follow  after 
his  birth  ? Come,  soul,  and  stir  up  thy  desires,  true  desires  are  not  wa- 
vering and  dull,  but  resolute  and  full  of  quickness  ; observe  how  the  nature 
of  the  true  desires  in  scripture  is  set  forth  by  the  most  pathetical  and  strong 
similitudes  of  hunger,  and  thirst,  and  those  not  common  neither,  but  by 
“ the  panting  of  a tired  heart  after  the  rivers  of  waters,  and  by  the  gaping 
of  dry  ground  after  some  seasonable  showers.”  0 then  how  is  it  that  the 
passages  of  thy  desires  are  so  narrow,  and  almost  shut  up  : nay,  how  is  it 
that  thy  vessels  are  so  full  of  contrary  qualities,  that  there  is  scarce  any 
room  in  thy  soul  for  Christ,  and  all  his  train  ? Will  not  the  desires  of  the 
patriarchs  witness  against  thee?  How  cried  they  after  Christ’s  coming  in 
the  flesh  : “Bow  the  heavens,  0 Lord,  and  come  down,”  Psalm  144:5. 
“Oh  that  thou  wouldst  rend  the  heavens,  that  thou  wouldst  come  down,” 
Isa.  64  : 1.  “ Drop  down,  ye  heavens,  from  above,  and  let  the  skies  pour 

down  righteousness,  let  the  earth  open  and  bring  forth  salvation,  Isa.  45  : 8. 
Is  it  possible  that  their  desires  should  be  more  vehement  after  Christ  than 
ours  ? They  lived  on  the  dark  side  of  the  cloud,  but  we  on  the  bright  side ; 
the  veil  was  upon  their  hearts,  which  veil  is  done  away  in  Christ;  they  saw 
Christ  afar  off,  and  their  sight  was  very  dim  and  dark;  “But  we  all,  with 
open  face,  as  in  a glass  behold  the  glory  of  the  Lord,”  2 Cor.  3 : 18.  One 
would  think  the  less  any  thing  is  known,  the  less  it  should  be  desired ; 0 
my  soul,  either  thou  art  more  ignorant  of  Christ  than  the  patriarchs  of  old, 
or  thy  heart  is  more  out  of  frame  than  theirs;  suspect  the  latter,  and  blame 
thy  heart ; may  be  thy  turbid  and  sluggish  nature  hath  laid  thy  desires 
asleep  : if  an  hungry  man  will  sleep,  his  hunger  will  sleep  with  him ; but 
0 stir  up,  and  awake  thy  desires ! present  before  them  that  glorious  object, 
“ the  incarnation  of  Jesus  Christ ;”  it  is  an  object  which  the  very  angels 
desire  to  look  into,  and  art  not  thou  more  concerned  in  it  than  the  angels  ? 
Is  not  the  fruit  of  the  incarnation  thine,  more  especially  thine  ? Come  then, 
stir  up  those  motions  of  thy  appetite,  by  which  the  soul  darts  itself  towards 
the  absent  good,  draw  nearer  and  nearer,  till  thou  comest  to  union  and  en- 
joyment; cry  after  Christ,  “ Why  is  his  chariot  so  long  in  coming?  Why 
tarry  the  wheels  of  his  chariots  ?”  Judges  5 : 28. 

Sect.  IY. — Of  hoping  in  Jesus  in  that  respect . 

4.  Let  us  hope  in  Jesus  carrying  on  the  great  work  of  our  salvation  at 
his  first  coming,  or  incarnation  : only  here  remember,  I speak  not  of  every 
hope,  but  only  of  such  an  hope,  as  is  grounded  on  some  certainty  and  know- 
ledge : this  is  the. main  question,  whether  Christ’s  incarnation  belongs  unto 
me  ? The  prophet  tells,  That  “ unto  us  a child  is  born,  and  unto  us  a son 


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is  given,  Isa.  9 : 6.  But  how  may  I hope  that  this  child  is  born  to  me  ? 
And  that  this  son  is  given  to  me  ? What  ground  for  that?  Out  of  these 
words  of  the  prophet,  I shall  draw  a double  evidence,  which  may  be  instead 
of  all : our  first  evidence  from  the  former  words,  “ Unto  us  a child’is  born  ;” 
Our  second  evidence  from  the  latter  words,  “ Unto  us  a son  is  given.”  1. 
From  the  former  words,  I lay  down  this  proposition,  “Unto  us  a child  is 
born,”  if  we  are  new  born.  The  surest  way  to  know  our  interest  in  the  birth 
of  Christ,  is  to  know  Christ  born  in  us,  or  formed  in  us,  as  the  apostle 
speaks,  Gal.  4 : 19.  The  new  birth  is  the  effect  of  Christ’s  birth,  and  a 
sure  sign  that  Christ  is  born  to  us.  Say  then,  0 my  soul,  art  thou  born 
anew  ? Is  there  in  you  a new  nature,  a new  principle  ? Is  the  image  of 
God  and  Christ  in  my  soul?  So  the  apostle  styles  it,  “ the  bearing  of  the 
image  of  the  heavenly,”  1 Cor.  15  : 49.  Why  then  was  Christ  incarnate 
for  thee,  if  thy  new  birth  be  not  clear  enough  ? Thou  mayest  try  it  further 
by  these  following  rules. 

1.  Where  this  new  birth  is,  there  is  new  desires,  new  comforts,  new  con- 
tentments. Sometimes  with  the  prodigal  thou  wast  content  with  husks; 
yet  now  nothing  will  satisfy  thee  but  thy  Father’s  mansion,  and  thy  Father’s 
feast ; sometimes  thou  minded  only  earthly  things,  but  now  the  favor  of  God, 
the  light  of  his  countenance,  society  with  him,  and  enjoying  of  him,  are  thy 
chief  desires ; this  is  a good  sign,  David’s  heart  and  flesh,  and  all  breathed 
after  God  : “ My  soul  longeth,  yea,  even  fainteth  for  the  courts  of  the  Lord, 
My  heart  and  my  flesh  crieth  out  for  the  living  God.”  Psal  84:2.  Men 
truly  regenerate  do^pot  judge  it  so  happy  to  be  wealthy,  great  and  honored 
in  the  world,  as  to  have  the  light  of  God’s  favor  shine  upon  them.  0 my 
soul,  dost  thou  see  the  glory  of  the  world,  and  thou  fallest  down  to  worship 
it  ? Dost  thou  say  in  the  increase  of  worldly  comfort,  it  is  good  to  be  here  ? 
Then  fear  thyself ; but  if  these  things,  compared  with  Christ,  are  vain  and 
light,  and  of  poor  and  of  mean  esteem,  then,  hope  well,  and  be  assured  that 
thou  art  born  again,  and  that  Christ  is  formed  in  thee. 

2.  Where  this  new  birth  is,  there  are  new  words,  new  works,  new  affec- 

tions, a new  conversation,  “ Old  things  are  passed  away,  behold,  all  things 
are  become  new,”  2 Cor.  5 : 17.  Paul  once  a persecutor,  but  “ behold  now 
he  prayeth,”  Acts  9 : 11.  And  “such  were  some  of  you,  but  now  ye  are 
washed,  now  ye  are  sanctified,  now  ye  are  justified  ; in  the  name  of  the  Lord 
Jesus,  and  by  the  Spirit  of  our  God,”  1 Cor.  6 : 11.  As  every  man  is,  so 
he  is  affected,  so  he  speaks,  and  so  he  lives ; if  thy  life  be  supernatural,  so 
are  thy  affections,  so  are  thy  words,  so  is  thy  conversation  ; Paul  lived  a life 
once  of  a bloody  persecutor,  he  breathed  out  threatenings  against  all  the 
professors  of  the  Lord  Jesus;  but  now  it  is  otherwise,  “The  life  which  I 
now  live  in  the  flesh,  I live  by  the  faith  of  the  Son  of  God,  who  loved  me 
and  gave  himself  for  me.”  Gal.  2 : 20.  0 my  soul,  hast  thou  the  old 

conversation,  the  old  affections,  the  old  discourse,  the  old  passions  thou 
usedst  to  have  ? What ! is  thy  heart  a den  of  lusts,  a cage  of  unclean  im- 
aginations? Then  fear  thyself,  there  cannot  from  a sweet  fountain  come 
forth  bitter  streams;  there  cannot  from  a refined  spirit,  as  refined,  come 
forth  corrupted  actions  or  imaginations  ; “ A thorn  cannot  send  forth  grapes,” 
saith  Christ ; so  neither  can  a vine  send  forth  thorns,  say  we.  I know  there 
is  in  the  best  something  of  flesh  as  well  as  of  the  spirit;  but  if  thou  art  new 
born,  then  thou  canst  not  but  strive  against  it,  and  will  endeavor  to  con- 
quer it. 

3.  Where  this  new  birth  is,  there  is  a new  nature,  a new  principle,  Peter 
calls  it,  “The  hidden  man  of  the  heart,  The  divine  nature,”  1 Pet.  3 :4.  2 
Pet.  1 :4.  Paul  calls  it  “ the  inward  man,  the  new  creature,”  Rom,  7 : 22. 
It  is  compared  to  a root,  to  a fountain,  to  a foundation,  2 Cor.  5 : 17.  And 
for  want  of  this  foundation,  we  see  now  in  these  sad  times,  so  much  incon- 


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sistency,  and  unsettledness  in  some  professors  themselves,  many  have  got  new 
and  strange  notions,  but  they  have  not  new  natures,  new  principles  of  grace  : 
if  grace  were  but  rooted  in  their  hearts,  though  the  winds  did  blow,  and 
storms  arise,  they  would  continue  firm  and  stable,  as  being  founded  upon  a 
rock.  Never  tell  me  of  profession,  show,  outward  action,  outward  conversa- 
tion, outward  duties  of  religion ; all  this  may  be,  and  yet  no  new  creature  : 
you  have  some  brutes  that  can  act  many  .things  like  men,  but  because  they 
have  not  a human  nature,  they  are  still  brutish;  so  many  things  may  be- 
done  in  way  of  holiness,  which  yet  come  not  from  this  inward  principle  of 
renovation;  and  therefore  it  is  but  copper  and  not  gold  : mistake  nut,  0 my 
soul,  iu  this,  which  is  thy  best  and  surest  evidence;  though  I call  the  new 
birth  a new  creature,  my  meaning  is  not,  as  if  a new  faculty  were  infused 
into  him  that  is  new  born  : a man  when  he  is  regenerate,  hath  no  more  fa- 
culties in  his  soul  than  he  had  before  his  regeneration,  only  in  the  work  of 
regeneration,  those  abilities  which  the  man  had  before,  are  now  improved 
and  made  spiritual ; and  so  they  work  now  spiritually  which  before  wrought 
naturally.  As  in  the  resurrection  from  the  dead,  our  bodies  shall  have  no 
more,  nor  other  parts  and  members  than  they  had  before,  only  those  parts 
and  members  which  now  are  natural,  shall  then  by  the  power  of  God  be 
made  spiritual.  “ It  is  sown  a natural  body,  it  is  raised  a spiritual  body, 
there  is  a natural  body,  and  there  is  a spiritual  body,”  1 Cor.  15  :44.  So 
the  same  faculties,  and  the  same  abilities,  which  before  regeneration  were 
but  natural,  are  now  spiritual,  and  work  spiritually;  they  are  all  brought  under 
the  government  of  the  Spirit  of  Christ.  A lively  resemblance  of  this  change 
in  the  faculties  of  the  soul,  we  may  discern  in  those  natural  and  sensitive 
faculties,  which  we  have  common  with  beasts,  as,  to  live,  to  move,  to  desire, 
to  feel ; the  beasts  having  no  higher  principle  than  sense,  use  them  sensually; 
but  a man  enjoying  the  same  faculties  under  the  command  of  a reasonable 
soul,  he  useth  them  rationally  : so  is  it  in  a regenerate  man,  his  understand- 
ing, will,  and  affections,  when  they  had  no  other  command  but  reason,  he 
ouly  used  them  rationally,  but  now  being  under  the  guiding  of  the  Spirit  of 
Christ,  they  work  spiritually,  and  he  useth  them  spiritually;  and  hence  it 
is,  that  a regenerate  man  is  every  where  in  scripture  said  to  “ walk  after 
the  Spirit,”  Rom.  8 : 1.  “To  be  led  by  the  Spirit,  to  walk  in  the  Spirit, 19 
Gal.  5 : 18.  25.  The  Spirit,  by  way  of  infusing  or  shedding,  gives  power, 
and  ability,  a seed,  a principle  of  spiritual  life  which  the  soul  had  not  before; 
and  from  this  principle  of  spiritual  life  planted  in  the  soul,  flows  or  springs 
those  spiritual  motions,  and  operations,  (as  the  Spirit  leads  them  out)  ac- 
cording to  the  habit  or  principle  of  the  new  creature,  the  divine  nature,  the 
spiritual  life  infused.  Come  then,  look  to  it,  0 my  soul,  what  is  thy  prin- 
ciple within  ? Consider  not  so  much  the  outward  actions,  the  outward  duties 
of  religion,  as  that  root  from  whence  they  grow,  that  principle  from  whence 
they  came  : are  they  fixed  ones,  settled  ones,  by  way  of  life  in  thee  ? Clocks 
have  their  motions,  but  they  are  not  motions  of  life,  because  they  have  no 
principles  of  life  within.  Is  there  life  within;  then  art  thou  born  again, 
yea  even  unto  thee  a child  is  born.  This  is  one  evidence. 

4.  From  the  latter  words,  I lay  down  this  position;  “Unto  us  a son  is 
given,”  if  we  are  God’s  sons.  The  best  way  to  know  our  interest  in  the  Son 
of  God,  is  to  know  ourselves  to  be  God’s  sons  of  grace,  as  Christ  was  God’s 
Son  by  nature;  Christians,  to  whom  Christ  is  given,  are  co-heirs  with  Christ, 
only  Christ  is  the  first  born,  and  hath  the  pre-eminence  in  all  things;  our 
sonship  is  an  effect  of  Christ’s  sonship,  and  a sure  sign,  that  “ unto  us  a 
son  is  given.”  Say  then,  0 my  soul,  art  thou  a son  of  God,  dost  tbou  re- 
semble God,  (according  to  thy  capacity)  being  holy,  even  as  he  is  holy  ? 
Why  then,  Christ  was  incarnate  for  thee,  he  was  given  to  thee,  if  thy  son- 
ship  be  not  clear  enough,  thou  mayest  try  it  further  by  these  following  rules. 


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1.  The  sons  of  God,  fear  God.  “ If  I be  a father,  where  is  my  honor? 
(saith  God)"  If  I be  a master,  where  is  my  fear?”  Mai.  1:6.  If  I be  a 
son  of  God,  there  will  be  an  holy  fear  and  trembling  upon  me  in  all  my  ap- 
proaches unto  God.  I know  there  is  a servile  mercenary  fear,  and  that  is 
unworthy  and  unbeseeming  the  son  of  God ; but  there  is  a filial  fear,  and 
that  is  an  excellent  check  and  bridle  to  all  our  wantonness.  What  son  will 
not  fear  the  frowns  and  anger  of  his  loving  father?  “I  dare  not  do  this, 
(will  he  say)  my  father  will  be  offended,  and  I,  whither  shall  I go  !”  Agree- 
ably to  this  is  the  apostle’s  advice,  “ If  ye  call  on  the  Father,  pass  your 
sojourning  here  with  fear,”  1 Pet.  1 : 17. 

2.  The  sons  of  God  love  God,  and  obey  God  out  of  a principle  of  love. 
Suppose  there  were  no  heaven  of  glory  to  bestow  upon  a regenerate  person, 
yet  would  he  obey  God  out  of  a principle  of  love;  not  that  it  is  unlawful 
for  the  child  of  God  to  have  an  eye  unto  the  recompense  of  reward  ; Moses’ 
reason  of  “ esteeming  the  reproach  of  Christ  greater  riches  than  the  treasures 
of  Egypt,  was,  for  that  he  had  respect  unto  the  recompense  of  reward,”  he 
had  respect  in  the  original,  “ He  had  a fixed  intent  eye,”  Heb.  11:26. 
There  was  in  him  a love  of  reward,  and  yet  withal  a love  of  God,  and  there- 
fore his  love  of  reward  was  not  mercenary ; but  this  I say,  Though  there 
were  no  reward  at  all,  a child  of  God  hath  such  a principle  of  love  within 
him,  that  for  love’s  sake  he  would  obey  his  God  : he  is  led  by  the  Spirit, 
and  therefore  he  obeys  ; now  the  spirit  that  leads  him  is  a spirit  of  love, 
and  “as  many  as  are  led  by  the  Spirit  of  God,  are  the  sons  of  God,” 
Rom.  8 : 14. 

3.  The  sons  of  God  imitate  God  in  his  love  and  goodness  to  all  men.  Our 

Saviour  amplifies  this  excellent  property  of  God,  “ He  causeth  his  sun  to 
shine  upon  good  and  bad  :”  and  thence  he  concludeth,  “ Be  ye  perfect  as 
your  heavenly  Father  is  perfect,”  Matth.  5 : 48.  Goodness  to  bad  men  is 
the  highest  degree  of  grace,  and  as  it  were,  the  perfection  of  all  : 0 my 
soul,  canst  thou  imitate  God  in  this  ? Consider  how  thy  Father  bears  it, 
though  the  wicked  provoke  him  day  by  day,  yet  for  all  that  he  doth  not 
quickly  revenge;  vengeance  indeed  is  only  his,  and  he  may  in  justice  do 
what  he  will  that  way;  and  it  is  the  opinion  of  some,  that  if  the  most  pa- 
tient man  in  the  world  should  but  sit  in  God’s  throne  one  day,  and  see  and 
observe  the  doings  and  miscarriages  of  the  sons  of  men,  he  would  quickly 
set  all  the  world  on  fire ; yet  God  seeth  all,  and  for  all  that  he  doth  not 
make  the  earth  presently  to  gape  and  devour  us;  he  puts  not  out  the  glori- 
ous light  of  the  sun,  he  does  not  dissolve  the  work  of  the  creation,  he  doth 
not  for  man’s  sin  presently  blast  every  thing  into  dust : what  an  excellent 
pattern  is  this  for  thee  to  write  after  ? Canst  thou  but  forgive  thy  enemies  ? 
Do  well  to  them  that  do  evil  to  thee  ? 0 this  is  a sure  sign  of  grace  and 
sonship  ! It  is  storied  of  some  Heathens,  who  beating  a Christian  almost  to 
death,  asked  him,  “ What  great  matter  Christ  did  ever  for  him  ?”  “ Even 

this,  (said  the  Christian)  That  I can  forgive  you,  though  you  use  me  thus 
cruelly.”  Here  was  a child  of  God  indeed : it  is  a sweet  resemblance  ol 
our  Father,  and  of  our  Saviour  Jesus  Christ  “to  love  our  enemies,  to  bless 
them  that  curse  us,  to  do  good  unto  them  that  hate  us,  to  pray  for  them 
that  despitefully  use  us  and  persecute  us,”  Matth.  5 : 44.  0 my  soul,  look 

on  this,  consult  this  ground  of  hope ; if  this  law  be  written  in  thy  heart, 
write  it  down  amongst  thy  evidences,  that  thou  art  God’s  son,  yea,  that 
even  unto  thee  a Son  is  given. 

lo  review  the  grounds;  what,  is  a child  born  to  me,  and  a son  given  to 
me  ? What,  am  I indeed  new  born  ? Am  I indeed  God’s  son  or  daughter? 
Do  I upon  the  search  find  in  my  soul  new  desires,  new  comforts,  new  con- 
tentments? What,  are  my  words  and  works,  and  affections,  and  conversa- 
tion new  ? Is  there  in  me  a new  nature,  a new  principle  ? Hath  the  Spirit, 


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[BOOK  IY. 


by  way  of  infusing  or  shedding,  given  me  a new  power,  a new  ability,  a seed 
of  spiritual  life  which  I had  not  before  ? Do  I upon  the  search  find,  that  I 
fear  God,  and  love  God,  and  imitate  God,  in  some  good  measure  in  his  love 
and  goodness  towards  all  men  ? Can  I indeed  and  really  forgive  an  enemy, 
and  according  to  opportunity  and  my  ability,  do  good  unto  them  that  do  evil 
unto  me  ? Why  should  I not  then  confidently  and  comfortably  hope,  that 
I have  my  share  and  interest  in  the  birth  of  Christ,  in  the  blessed  incarna- 
tion and  conception  of  Jesus  Christ?  Away,  away,  all  despairs,  and  de- 
jections, and  despondencies  of  spirit ! if  these  be  my  grounds  of  hope,  it  is 
time  to  hold  up  head,  and  heart,  and  hands,  and  with  all  cheerfulness  and 
confidence,  and  to  say  with  the  spouse,  “ I am  my  beloved’s,  and  my  beloved 
is  mine.” 

Sect.  V. — Of  believing  in  Jesus  in  that  respect. 

5.  Let  us  believe  in  Jesus  carrying  on  the  great  work  of  our  salvation, 
at  his  first  coming  or  incarnation.  I know  many  staggerings  are  oft  in 
Christians,  “ What,  is  it  likely  that  Christ  should  be  incarnate  for  me  ? 
That  such  a God,  should  do  such  a thing  for  such  a sinful,  woful,  abomina- 
ble wretch  as  I am  ?”  Ah  ! my  soul,  put  thy  propriety  in  Christ’s  incar- 
nation out  of  dispute,  that  thou  mayest  be  able  to  say,  “ As  God  was  man- 
ifest in  the  flesh,  and  I may  not  doubt  it;  so  God  is  manifest  in  me,  and  I 
dare  not  deny  it.” 

But,  to  help  the  soul  in  this  choice  duty,  I shall  first  propose  the  hinder- 
ances  of  faith.  2.  The  helps  of  faith  in  this  respect.  3.  The  manner  how 
to  act  our  faith.  4.  The  encouragements  to  bring  on  the  soul  to  believe  its 
part  in  this  blessed  incarnation  of  Jesus  Christ. 

For  the  first,  there  are  but  three  things  that  can  hinder  faith  ; As — 

1.  The  exceeding  unworthiness  of  the  soul;  and  to  this  purpose  are  those 
complaints,  “ What!  Christ  incarnate  for  me!  for  such  a dead  dog  as  I 
am  ! What  king  would  dethrone  himself,  and  become  a toad  to  save  toads  ? 
And  am  not  I at  a greater  distance  from  God  than  a toad  is  from  me  ? Hath 
not  sin  made  my  soul  more  ugly  in  God’s  eye,  than  any  loathsome  toad  can 
be  in  my  eye  ? 0 ! I am  less  than  the  least  of  all  God’s  mercies,  I am  fitter 
for  hell  and  devils,  than  for  union  and  communion  with  God  and  Christ,  I 
dare  not,  I cannot  believe. 

2.  The  infinite  exactness  of  divine  justice  which  must  be  satisfied  ; a soul 
deeply  and  seriously  considering  of  this,  startles  thereat,  and  cries,  O what 
will  become  of  my  soul  ? one  of  the  least  sins  that  I stand  guilty  of  deserves 
death,  and  eternal  death,  the  wages  of  sin  is  death  ; and  I cannot  satisfy; 
though  I have  trespassed  to  many  millions  of  talents,  l have  not  one  mite 
of  mine  own  to  pay;  0 then  how  should  I believe?  What  thoughts  can  I 
entertain  of  God’s  mercy  and  love  to  me-ward  ? God’s  law  condemns  me, 
my  own  conscience  accuseth  me,  and  justice  will  have  its  due. 

3.  The  want  of  a Mediator,  or  some  suitable  person,  which  may  stand 

between  the  siuner  and  God.  If  on  my  part  there  be  unworthiness,  and  on 
God’s  part,  exact,  and  strict,  and  severe  justice ; and  withal  I see  no  medi- 
ator, which  I may  go  unto,  and  first  close  withal  before  I deal  with  the  infi- 
nite glory  of  God  himself,  how  should  I but  despair  and  cry  out  ? “ 0 

wretched  man  that  I am ! 0 that  I had  never  been  ; or  if  1 must  needs 

have  a being,  Oh  that  I had  been  a toad,  or  serpent,  or  any  venomous  crea- 
ture, rather  than  a man;  for  when  they  die,  they  perish,  and  there  is  an 
end  of  them,  but  the  end  of  a reprobate  sinner,  is  torments  without  end  : O 
wo  and  alas!  I cannot  believe,  there  is  no  room  for  faith  in  this  case!” 
These  are  the  hinderances. 

2.  The  helps  of  faith  in  this  sad  condition  are  these  : 

I . A consideration  that  God  is  pleased  to  pass  by,  and  to  overlook  the 


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CHAP.  II.] 

unworthiness  of  his  poor  creatures  : this  we  see  plain  in  the  very  act  of  his 
incarnation  ; himself  disdains  not  to  be  as  his  poor  creatures,  to  wear  their 
own  flesh,  to  take  upon  him  human  nature,  and  in  all  things  to  become  like 
unto  man,  sin  only  excepted. 

2.  A consideration  that  God  satisfies  justice,  by  setting  up  Christ,  who 
is  justice  itself ; now  was  it  that  “ mercy  and  truth  met  together,  and 
righteousness  and  peace  kissed  each  other  ;”  now  was  it  that  free  grace  and 
merit,  that  fullness  and  nothingness  were  made  one ; now  was  it  that  all 
things  became  nothing,  and  nothing  all  things  : our  nature  which  lay  in 
rags,  was  enriched  with  the  unsearchable  treasures  of  glory  ; now  was  it 
that  God  was  made  flesh  ; and  so  that  flesh  which  was  so  weak,  as  not  able 
to  save  its  own  life,  was  now  enabled  to  save  millions  of  souls,  and  to  bring 
forth  the  greatest  designs  of  God;  now  was  it  that  truth  ran  to  mercy  and 
embraced  her,  and  righteousness  to  peace,  and  kissed  her;  in  Christ  they 
meet,  yea  in  him  was  the  infinite  exactness  of  God’s  justice  satisfied. 

3.  A consideration  that  God  hath  set  up  Christ  as  a mediator,  That  he 
was  incarnate  in  order  to  reconciliation,  and  salvation  of  souls : but  for  the 
accomplishment  of  this  design  Christ  had  never  been  incarnate;  the  very 
end  of  his  uniting  flesh  unto  him,  was  in  order  to  the  reconciliation  of  us 
poor  souls  ! alas,  we  had  sinned,  and  by  sin  deserved  everlasting  damna- 
tion, but  to  save  us,  and  to  satisfy  himself,  God  takes  our  nature,  and  joins 
it  to  his  Son,  and  calls  that  Christ  a Saviour  : this  is  the  gospel  notion  of 
Christ  : for  what  is  Christ,  but  God  “ himself  in  our  nature,  transacting  our 
peace  ?”  In  this  Christ  is  that  fullness,  and  righteousness,  and  love,  and 
bowels  to  receive  the  first  acts  of  our  faith  ; and  to  have  immediate  union 
and  communion  with  us ; indeed  we  pitch  not  our  faith  first  or  immediately 
on  God  himself;  yet  at  last  we  come  to  him,  and  our  faith  lives  in  God 
(as  one  saith  sweetly)  before  it  is  aware,  through  the  sweet  intervention  of 
that  person  which  is  God  himself,  only  called  by  another  name,  “ The  Lord 
Jesus  Christ/’  and  these  are  the  helps  of  faith,  in  reference  to  our  unwor- 
thiness, God’s  justice,  and  the  want  of  a Mediator  betwixt  God  and  us. 

3.  The  manner  how  to  act  our  faith  on  Christ  incarnate  is  this. 

1 . Faith  must  directly  go  to  Christ : we  indeed  find  in  the  Bible  some 
particular  promises  of  this  and  that  grace  : and  in  proper  speaking  the  way 
to  live  by  faith  ; it  is  to  live  upon  the  promises  in  the  want  of  the  thing,  or 
to  apprehend  the  thing  itself  contained  in  the  promise  : but  the  promises  are 
not  given  to  the  elect  immediately  without  Christ.  No,  no,  first  Christ  and 
then  all  other  things;  “incline  your  ears,”  and  come  unto  me.  1.  Come 
unto  Christ,  and  then  “ I will  make  an  everlasting  covenant ; (which  con- 
tains all  the  promises)  even  the  sure  mercies  of  David,”  Isa.  55  : 3.  As  in 
marriage,  the  woman  first  consents  to  have  the  man,  and  then  all  the  benefits 
that  necessarily  follow  : so  the  soul  by  faith,  first  pitcheth  upon  Christ  him- 
self, and  theu  on  the  privileges  that  flow  from  Christ.  Say,  soul,  dost  thou 
want  any  temporal  blessing  ? Suppose  it  be  the  payment  of  debts,  thy  daily 
bread,  health,  &c.  Why,  look  now  through  the  scripture  for  promises  of 
these  things,  and  let  thy  faith  act  thus,  “If  God  hath  given  me  Christ,  the 
greatest  blessing,  then  certainly  he  will  give  me  all  these  things,  so  far  as 
they  may  be  for  my  good.”  In  the  twenty-third  Psalm  we  find  a bundle 
of  promises,  but  he  begins  thus,  “ The  Lord  is  my  shepherd,”  said  David, 
Psal.  23  : 1.  And  what  theu  ? “ Therefore  I shall  not  want  ;”  the  believ- 
ing patriarchs  “ through  faith  subdued  kingdoms,  wrought  righteousness, 
obtained  promises,  stopped  the  mouths  of  lions,”  Heb.  11  : 33.  Did  won- 
ders in  the  world ; but  what  did  they  chiefly  look  to  in  this  their  faith  ? 
Surely  to  the  promise  to  come,  and  to  that  better  thing,  Christ  himself, 
verse  39,40.  And  therefore  the  apostle  concludes,  “ Having  such  a cloud 
of  witnesses,”  that  thus  lived  and  died  by  faith,  “ Lot  us  look  unto  Jesus, 
the  author  and  finisher  of  our  faith,”  Ileb.  12:2. 


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[BOOK  IV. 


2.  Faith  must  directly  go  to  Christ  as  God  in  our  flesh ; some  think  it  a 
carnal  apprehension  of  Jesus  Christ,  to  know  him  as  in  flesh;  I confess  to 
know  him  only  so,  and  absolutely  so,  to  consider  Jesus  no  other  way,  but 
as  having  flesh,  and  going  up  and  down  in  weakness ; it  is  no  better  than  a 
carnal  apprehension  ; but  to  consider  Christ  as  God  in  flesh,  and  to  consider 
that  flesh  as  acted  by  God,  and  filled  with  God,  it  is  not  a carnal,  but  a true 
and  spiritual  apprehension  of  Jesus  Christ,  and  hither  is  faith  to  be  directed 
immediately,  and  in  the  first  place;  suppose  a case  of  danger  by  some  ene- 
mies, and  I find  a promise  of  protection  from  my  enemies,  I look  on  that ; 
but  in  the  first  place,  thus  I argue,  if  the  Lord  hath  given  me  Christ  (God 
in  the  flesh)  to  save  me  from  hell,  then  much  more  will  he  sa-ve  me  from 
these  fleshly  enemies.  Thus  Judah  had  a promise,  that  Syria  should  not 
prevail  against  Judah.  They  doubted  of  this;  but  how  doth  the  Lord  seek 
to  assure  them  ? Why,  thus,  “ A virgin  shall  conceive  and  bear  a Son,  and 
his  name  shall  be  Emmanuel/’  Isa.  7 : 14.  This  seems  a strange  reason  to 
flesh  and  blood ; I knew  one  turn  infidel,  and  deny  Jesus  Christ  upon  this 
very  argument;  ah,  (thought  he)  “What  a grand  imposture  is  this,  that 
Christ’s  conception,  and  Christ’s  birth  many  years  after  should  be  a present 
sign  of  the  ruin  of  Resin  king  of  Aram,  and  of  the  preservation  of  Ahaz 
king  of  Judah  ?”  Alas,  poor  soul,  he  was  not  acquainted  with  this  art  of 
living  by  faith  ; he  might  have  seen  the  very  same  reason  elsewhere,  “ The 
yoke  of  their  burden,  and  the  staff  of  their  shoulder,  and  the  rod  of  their 
oppressor  should  be  broken, — For  unto  us  a child  is  born,  and  unto  us  a son 
is  given,”  Isa.  9 : 4.  6 If  their  faith  had  not  first  respected  Christ  incarnate, 
they  could  never  have  expected  any  temporal  deliverance  by  that  promise 
of  deliverance  first  laid  down ; but  in  this  way  they  might,  and  so  may  we. 
You  will  say,  What  is  this  to  us  ? They  looked  for  Christ  to  come  in  the 
flesh,  but  now  he  is  come,  and  that  time  and  design  is  gone  and  past  many 
a year  since ; I answer,  no;  the  time  is  gone,  but  the  design  is  not;  Christ 
remains  God  in  the  flesh  to  this  very  day;  he  came  not  as  once  to  manifest 
himself  in  the  flesh,  to  satisfy  God’s  justice  in  the  flesh  for  sin,  and  so  to  lay 
it  down  again ; that  flesh  remains,  and  shall  remain  ; nor  is  it  without  use ; 
for  all  the  spirit  of  life  which  the  saints  now  have,  or  which  the  saints  shall 
have  unto  the  end  of  the  world,  it  is  to  be  conveyed  through  that  flesh ; yea, 
the  Spirit  itself  dwells  in  it,  and  is  conveyed  through  it ; and  therefore  if 
they  had  so  much  gospel-spirit  in  the  time  of  the  Old  Testament  (which 
indeed  was  rare)  how  much  more  should  we  go  to  Christ,  as  God  in  the  flesh, 
and  look  upon  it  as  a standing  ordinance,  and  believe  perfectly  on  it  ? 

3.  Faith  must  go  and  lie  at  the  feet  of  Christ ; faith  must  fix  and  fasten 
itself  on  this  God  in  our  flesh : some  go  to  Christ,  and  look  on  Jesus  with 
loose  and  transient  glances,  they  bring  in  but  fleshly,  secondary,  ordinary 
actings  of  faith,  they  have  but  coarse  and  common  apprehensions  of  Jesus 
Christ.  Oh  ! but  we  should  come  to  Christ  with  solemn  serious  spirits;  we 
should  look  on  Jesus  piercingly,  till  we  see  him  as  God  is  in  him,  and  as 
such  a person  thus  and  thus  qualified  from  heaven  ; we  should  labor  to  ap- 
prehend what  is  the  riches  of  this  glorious  mystery  of  Christ’s  incarnation  ; 
we  should  dive  into  the  depths  of  his  glorious  actings;  we  should  study  this 
mystery  above  all  other  studies.  Nothing  is  so  pleasant,  and  nothing  is 
more  deep : than  one  person  should  be  God  and  man,  that  God  should 
be  man  in  our  nature,  and  yet  not  assume  the  person  of  a man;  that  bless- 
edness should  be  made  a curse,  that  heaven  should  be  let  down  into  hell, 
that  the  God  of  the  world  would  shut  himself  up,  as  it  were,  in  a body; 
that  the  invisible  God  should  be  made  visible  to  sense  ; that  all  things  should 
become  nothing,  and  make  itself  of  no  reputation  ; that  God  should  make 
our  nature,  which  had  sinned  against  him,  to  be  the  great  ordinance  of  re- 
conciling us  unto  himself ; that  God  should  take  our  flesh,  and  dwell  in  it 


CHAP.  II.]  LOOKING  UNTO  JESUS.  209 

with  all  the  fullness,  and  make  that  flesh  more  glorious  than  the  angels, 
and  advance  that  flesh  into  oneness  with  himself,  and  through  that  flesh  open 
all  his  counsels,  and  rich  discoveries  of  love  and  free  grace  unto  the  sons  of 
men ; that  this  man-God,  God-man  should  be  our  Saviour,  Redeemer,  Re- 
conciler, Father,  Friend  ; Oh  what  mysteries  are  these  ! No  wonder  if 
when  Christ  was  born,  the  apostle  cries,  “We  saw  his  glory,  as  of  the  only 
begotten  Son  of  God,”  John  1 : 14.  Noting  out,  that  at  first  sight  of  him, 
so  much  glory  sparkled  from  him  as  could  appear  from  none  but  a God 
walking  up  and  down  the  world.  0 my  soul,  let  not  such  a treasury  be  un- 
looked into : set  faith  on  work  with  a redoubled  strength ; surely  we  live 
not  like  men  under  this  great  design,  if  our  eye  of  faith  be  not  firmly  and 
steadfastly  set  on  this.  0 that  we  were  but  insighted  into  these  glories  ! 
that  we  were  but  acquainted  with  these  lively  discoveries ! how  blessedly 
might  we  “ live  by  the  faith  of  the  Son  of  God,  who  loved  us,  and  gave  him- 
self for  us.  Gal.  2 : 20. 

4.  Faith  must  look  principally  to  the  end  and  meaning  of  Christ,  as  God 
coming  in  the  flesh.  Now  what  was  the  design  and  meaning  of  Christ  in 
this  ? The  apostle  answers,  Rom.  8:3.  God  sent  his  Son  in  the  likeness 
of  sinful  flesh,  to  condemn  sin  in  the  flesh,”  i.  e.  God  the  Father  sent  into  the 
world  his  eternal  and  only  begotten  Son,  whom  in  his  eternal  council,  he  had 
designed  to  the  office  of  a Mediator,  to  take  away  or  abolish,  in  the  first  place, 
original  sin.  Mark  these  two  words,  “ he  condemned  sin  in  the  flesh,”  the 
first  word  condemned,  is  by  a metonomy  put  for  that  which  follows  condem- 
nation, namely  for  the  abolishing  of  sin ; as  condemned  persons  used  to  be 
cut  off,  and  to  be  taken  out  of  the  world,  that  they  may  be  no  more ; so 
Christ  hath  condemned  or  abolished  this  sin.  For  the  second  word,  “ in  the 
flesh,”  is  meant  that  human  nature  which  Christ  assumed : he  abolished  sin 
altogether  in  his  own  nature  : and  that  flesh  of  his,  being  perfectly  holy,  and 
the  holiness  of  it  being  imputed  unto  us,  it  takes  away  our  guilt  in  respect 
of  the  impureness  of  our  nature  also.  Some  may  object,  If  this  were  so, 
then  were  we  without  original  sin  ? I answer,  the  flesh,  or  the  nature  which 
Christ  took  upon  him,  was  altogether  without  sin,  and  by  imputation  of  it, 
we  are  in  proportion  freed  from  sin ; Christ  had  not  the  least  spot  of  origi- 
nal sin  : and  if  we  are  Christ’s,  then  is  this  sin  in  some  measure  abolished, 
and  taken  out  of  our  hearts.  But  howsoever  the  filth  of  this  sin  may  remain 
in  part,  yet  the  guilt  is  removed : in  this  respect  the  purity  of  Christ’s  hu- 
man nature  is  no  less  reckoned  to  us  for  the  curing  of  our  defiled  nature, 
than  the  sufferings  of  Christ  are  reckoned  to  us,  for  the  remission  of  our  ac- 
tual sins.  0 my  soul,  look  to  this  end  of  Christ,  as  God  in  the  flesh ; if  thou 
consider  him  as  made  flesh  and  blood,  and  laid  in  a manger,  think  withal, 
that  his  meaning  was  to  condemn  sin  in  our  flesh  ; there  flows  from  the 
holiness  of  Christ’s  nature,  such  a power,  as  countermands  the  power  of  our 
original  sin,  and  acquits  and  discharges  from  the  condemnation  of  the  same 
sin  : not  only  the  death  and  life,  but  also  the  conception  and  birth  of  Christ 
bath  its  influence  into  our  justification.  Oh  ; the  sweet  that  a lively  faith 
may  draw  from  this  head  ! 

4.  The  encouragements  to  bring  on  souls  to  believe  on  Christ  incarnate 
we  may  draw. 

1.  From  the  excellency  of  this  object.  This  very  incarnation  of  Christ  is 
the  foundation  of  all  other  actings  of  God  for  us ; it  is  the  very  hinge,  or 
pole  on  which  all  turn ; it  is  the  cabinet  wherein  all  the  designs  of  God  do 
lie;  election,  redemption,  justification,  adoptiou,  glorification,  are  all  wrapt 
up  in  it ; it  is  the  highest  pitch  of  the  declaration  of  God’s  wisdom,  good- 
ness, power,  and  glory;  Oh  what  a sweet  object  of  faith  is  this!  I know 
there  are  some  other  things  in  Christ  which  are  most  proper  for  some  acts 
of  faith,  as  Christ  dying  is  most  proper  for  the  pardon  of  actual  sin,  and 


210 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 


Christ  rising  from  the  dead  is  most  proper  for  the  evidencing  of  our  justifi- 
cation ; but  the  strongest,  purest  acts  of  faith  are  those  which  take  in  Christ 
as  such  a person,  laid  out  in  all  his  glory.  Christ’s  incarnation  is  more  gen- 
eral than  Christ’s  passion,  or  Christ’s  resurrection,  and  (as  some  would  have 
it)  includes  all ; Christ’s  incarnation  holds  forth  in  some  sort  Christ  in  his 
fullness,  and  so  it  is  the  full  and  complete  subject  of  our  faith;  or  if  it  be 
only  more  comprehensive,  why,  then  it  requires  more  comprehensive  acts  of 
faith,  and  by  consequence  we  have  more  enjoyments  of  Christ  this  way  than 
any  other  way  ; come,  poor  soul,  I feel,  I feel  thy  eyes  are  running  to  and 
fro  in  the  world,  to  find  comfort  and  happiness  on  earth,  0 come ! cast  thy 
eyes  back,  and  see  heaven  and  earth  in  one  object ! Look  fixedly  on  Christ 
incarnate,  there  is  more  in  this  than  all  the  variety  of  this  world,  or  of  that 
world  to  come.  Here  is  an  object  of  faith,  and  love,  and  joy,  and  delight; 
here  is  a compendium  of  all  glories;  here  is  one  for  a heart  to  be  taken 
with  to  all  eternity.  0 lay  thy  mouth  to  this  fountain,  “ Suck  and  be  satis- 
fied with  the  breasts  of  his  consolation,  milk  out  and  be  delighted  with  the 
brightness  of  his  glory,”  Isa.  66:11. 

2.  From  the  suitableness  of  this  object.  Christ  incarnate  is  most  suita- 
ble for  our  faith  to  act  upon.  We  are  indeed  to  believe  on  God,  but  God 
essentially  is  the  utmost  object  of  faith;  we  cannot  come  to  God  but  in  and 
through  Christ.  Alas,  God  is  offended,  and  therefore  we  cannot  find  ground 
immediately  to  go  to  God;  hence  you  heard  that  “ faith  must  directly  go  to 
Christ,  as  God  in  our  flesh.”  0 the  infinite  condescensions  of  God  in  Christ ! 
God  takes  up  our  nature,  and  joins  it  to  himself  as  one  person,  and  lays  out 
that  before  our  faith  ; so  that  here  is  God,  and  God  suited  to  the  particular 
state  and  condition  of  the  sinner.  Ob,  now  with  what  boldness  may  our 
souls  draw  nigh  to  God ! Why  art  thou  strange,  poor  soul  ? Why  standest 
thou  afar  off,  as  if  it  were  death  to  draw  nigh  ? Of  whom  art  thou  afraid  ? 
Is  God  come  down  amongst  men,  and  canst  thou  not  see  him,  lest  thou  die 
and  perish  ? Oh,  look  once  more,  and  be  not  discouraged.  See,  God  is  not 
come  down  in  fire,  God  is  not  descended  in  the  armor  of  justice  and  ever- 
lasting burning.  No,  no,  he  is  clothed  with  the  garments  of  flesh,  he  sweet- 
ly desires  to  converse  with  thee  after  thine  own  form  ; he  is  come  down  to 
beseech  thee,  to  see  with  thine  own  eyes  thy  eternal  happiness,  q.  d.  “ Come, 
poor  soul,  come,  put  in  thy  hands,  and  feel  my  heart,  how  it  beats  in  love 
towards  thee.”  0 the  wonder  of  heaven  ! It  is  the  cry  of  some  poor  souls, 
il  Oh  that  I might  see  God !”  Lo,  here  God  is  come  down  in  the  likeness 
of  man,  he  walks  in  our  own  shape  amongst  us  ; it  is  the  cry  of  others,  “ Oh 
that  I might  have  my  heart  united  to  God !”  Why,  he  is  come  down  on 
this  very  purpose,  and  hath  united  our  nature  unto  himself.  Surely  God 
hath  left  all  the  world  without  excuse  : Oh,  that  ever  there  should  be  an 
heart  of  unbelief,  after  these  sensible  demonstrations  of  divine  glory  and 
love.  Why,  soul,  wilt  thou  yet  stand  off!  Tell  me,  what  wouldst  thou 
have  God  do  more  ? Can  he  manifest  himself  in  a more  taking,  alluring, 
suitable  way  to  thy  condition  ? Is  there  anything  below  flesh  wherein  the 
great  God  can  humble  himself  for  thy  good  Come,  think  of  another  and 
better  way,  or  else  forever  believe.  Metbinks,  it  is  sad  to  see  believers  shy 
in  their  approaches  to  God,  or  doubtful  of  their  acceptance  with  God,  when 
God  himself  stoops  first,  and  is  so  in  love  with  our  acquaintance,  that  he 
will  be  of  the  same  nature  that  we  are.  0 let  not  such  a rock  of  strength 
be  slighted,  but  every  day  entertain  sweet  and  precious  thoughts  of  Christ 
being  incarnate;  inure  thy  heart  to  a way  of  believing  ou  this  Jesus,  as 
he  carries  on  the  great  work  of  our  salvation  at  his  first  coming  or  incarna- 
tion. .. 

3.  From  the  gospel-tenders  and  offers  of  this  blessed  object  to  our  souls. 
As  Christ  is  come  in  our  nature  to  satisfy;  so  he  comes  in  the  gospel  free- 


chap.il]  LOOKING  UNTO  JESUS.  211 

ly  and  fully  to  offer  thee  terms  of  love : therein  are  set  out  the  most  rich 
and  alluring  expressions  that  possibly  can  be  ; therein  is  set  out  that  this 
incarnation  of  Christ,  was  God’s  own  acting,  out  of  his  own  love,  and  grace, 
and  glory ; therein  is  set  out  the  birth,  and  life,  and  death  of  Christ,  and  this 
he  could  not  do,  but  he  must  be  incarnate  : God  takes  our  flesh,  and  usetli 
that  as  an  organ  or  instrument  whereby  to  act ; he  was  flesh  to  suffer,  as  he 
was  Spirit  to  satisfy  for  our  sins.  Methinks  I might  challenge  unbelief,  and 
bid  it  come  forth,  let  it  appear,  if  it  dare  before  this  consideration ; wbat,  is 
not  God  incarnate  enough  to  satisfy  thy  conscience  ? Come  nigh,  poor  soul, 
hear  the  voice  of  Christ  inviting,  “ Come  unto  me  all  ye  that  are  weary,  and 
heavy  laden  with  sin,”  Matth.  11 : 28.  And  0 let  these  rich  and  glorious 
openings  of  the  heart  of  Christ  overcome  thy  heart.  Suppose  the  case  thus, 
What  if  God  should  have  done  no  more  than  this  ? Had  he  only  looked 
down  from  heaven,  and  hearing  sinners  cry  out,  “ 0 wo,  wo,  unto  us  for 
ever  ! we  have  broken  God’s  law,  incurring  the  penalty,  damned  our  own 
souls  : 0 who  shall  deliver  us  ? Who  will  save  us  from  the  wrath  to  come  ? 
Who  will  keep  us  out  of  hell,  our  deserved  dungeon,  where  the  fury  of  the 
great  Judge  burns  in  a fiery  brimstone,  and  his  revenge  boils  in  a fiery  tor- 
rent, limitless  and  unquenchable  ?”  In  this,  if  God  hearing  sinners  thus 
crying  out,  had  he,  I say,  only  looked  down  and  told  them  in  a sweet  lan- 
guage, “ Poor  souls,  I will  pardon  your  sins  by  mine  own  prerogative  : I 
made  the  law,  and  I will  dispense  with  it ; fear  not,  I have  the  keys  of  life 
and  death,  and  upon  my  word  you  shall  not  perish.”  What  soul  would  not 
have  been  raised  up  even  from  the  bottom  of  hell  at  this  very  voice  ? I know 
a poor  soul  would  have  scrupled  at  this,  and  have  said,  What  then  shall  be- 
come of  infinite  Justice?  Shall  that  be  dishonored  to  save  my  soul?  This 
would  have  been  scruple  indeed,  especially  considering  that  great  controver- 
sy, as  we  have  heard  of  mercy  and  truth,  and  righteousness  aud  peace  : but 
to  remove  all  controversies,  God  hath  not  only  spoken  from  heaven  by  him- 
self, but  he  himself  is  come  down  from  heaven  to  earth  to  speak  unto  us : 
0 see  this  miracle  of  mercy  ! God  has  come  down  in  flesh,  he  is  come  as  a 
price ; he  himself  will  pay  himself,  according  to  all  the  demands  of  his  jus- 
tice and  righteousness  before  our  eyes  ; and  all  this  done,  now  he  offers  and 
tenders  himself  unto  thy  soul.  Oh  ! my  soul,  why  shouldst  thou  fear  to  cast 
thyself  upon  thy  God  ? I know  thy  objection  of  vileness  : notwithstand- 
ing all  thy  vileness,  God  himself  offers  himself  to  lead  thee  by  the  hand  : 
and  to  remove  all  doubts,  God  himself  hath  put  a price  sufficient  in  the  hands 
of  Justice  to  stop  her  mouth  : or  if  yet  thou  fearest  to  come  to  God,  why 
come  then  to  thy  own  flesh  : go  to  Christ  as  having  thy  own  nature,  it  is  he 
that  calls  thee  : how  ? Go  to  flesh,  go  to  thy  own  nature ; what  can  be  said 
more  to  draw  on  thy  trembling  heart  ? If  God  himself,  aud  God  so  fitted 
and  qualified,  (as  I may  say)  will  not  allure ; must  not  men  die  and  perish 
in  unbelief  ? What,  0 my  soul,  (give  me  leave  to  chide  thee)  is  God  come 
down  so  low  to  thee,  and  dost  thou  now  stand  questioning,  whether  thou 
shouldst  go  or  come  to  him  ? What  is  this  but  to  say,  all  that  God  is,  or 
does,  or  says,  is  too  little  to  persuade  me  into  faith  ? I cannot  tell,  but  one 
would  think,  that  unbelief  should  be  strangled,  quite  slain  upon  this  con- 
sideration; all  this,  0 my  soul,  thou  hearest  in  the  gospel;  there  is  Christ 
incarnate  set  forth  to  the  life  ; there  is  Christ  suing  thy  loves,  and  offering 
himself  as  thy  beloved  in  thy  own  nature  : there  it  is  written,  That  God  is 
come  down  in  the  flesh,  with  an  olive  branch  of  eternal  peace  in  his  hand, 
and  bids  you  all  be  witness,  he  is  not  come  to  destroy  but  to  save.  Oh  that 
this  encouragement  might  be  of  force  to  improve  Christ’s  glorious  designs, 
to  the  supplying  of  all  thy  wants,  and  to  the  making  up  of  all  thy  losses  l 
Believe,  Oh  believe  thy  part  in  Christ  incarnate. 


212 


LOOKING  UNTO  JESUS. 


[BOOK  IT. 


Sect.  VI. — Of  loving  Jesus  in  that  respect. 

6.  Let  us  love  Jesus  as  carrying  on  the  great  work  of  our  salvation  at  his 
first  coming  or  incarnation.  Now,  what  is  love,  but  an  “expansion  or 
egress  of  the  heart,  and  spirits  to  the  object  loved,  or  to  the  object  whereby 
it  is  drawn  or  attracted  ?”  Mark,  0 my  soul,  whatsoever  hath  an  attractive 
power,  it  is  in  that  respect  an  objeot,  or  general  cause  of  love.  And  canst 
thou  possibly  light  on  any  object  more  attractive  than  the  incarnation  of  Je- 
sus Christ  ? If  love  be  the  loadstone  of  love,  what  an  attractive  is  this  be- 
fore thee  ? Methinks  the  very  sight  of  Christ  incarnate  is  enough  to  ravish 
thee  with  the  apprehension  of  his  infinite  goodness : see  how  he  calls  out, 
or,  (as  it  were)  draws  out  the  soul  to  union,  vision  and  participation  of  his 
glory  ! 0 come,  and  yield  up  thyself  unto  him  ; give  him  thyself,  and  con- 
form all  thy  affections  and  actions  to  his  will : 0 love  him,  not  with  a divided, 
but  with  all  thy  heart. 

But  to  excite  this  love,  I shall  only  propound  the  object,  which  will  be 
argument  enough.  Love  causeth  love;  now  as  God’s  first  love  to  man  was 
in  making  man  like  himself;  so  his  second  great  love  was  in  making  him- 
self like  to  man  : stay  then  a while  upon  this  love,  for  (I  take  it)  this  is  the 
greater  love  of  the  two,  nay  if  I must  speak  freely,  I believe  this  was  the 
fullest  visible  demonstration  of  God’s  love  that  ever  was ; the  evangelist  ex- 
pressed it  thus,  “ God  so  loved  the  world,  that  he  gave  his  only  begotten 
Son,”  John  3 : 16.  He  gave  him  to  be  incarnate,  to  be  made  flesh,  and  to 
suffer  death;  but  the  extension  of  his  love  lies  in  that  expression,  “ he  so 
loved.”  So,  how  ? Why  so  fully,  so  fatherly,  so  freely,  as  no  tongue  can 
tell,  no  heart  can  think  : in  this  love  God  did  not  only  let  out  a mercy,  give 
out  a bare  grace  in  itself,  but  he  took  our  nature  upon  him.  It  is  usually 
said,  That  it  is  a greater  love  of  God  to  save  a soul,  than  to  make  a world ; 
and  I think  it  was  a greater  love  of  God  to  take  our  nature  than  simply  to 
save  our  souls;  for  a king  to  dispense  with  the  law,  and  by  his  own  preroga- 
tive to  save  a murderer  from  the  gallows,  is  not  such  an  act  of  love  and  mer- 
cy, as  to  take  the  murderer’s  clothes  and  to  wear  them  as  his  richest  livery; 
why,  God  in  taking  our  nature  hath  done  thus,  and  more  than  thus ; he 
would  not  save  by  his  mere  prerogative ; but  he  takes  our  clothes,  our  flesh, 
and  in  that  flesh  he  personates  us,  and  in  that  flesh  he  will  die  for  us,  that 
we  might  not  die,  but  live  through  him  for  evermore.  Surely  this  was  love, 
that  God  will  be  no  more  God,  as  it  were  simply ; but  he  will  take  up 
another  nature,  rather  than  the  brightness  of  his  glory  shall  undo  our  souls. 

It  will  not  be  amiss,  (whilst  I am  endeavoring  to  draw  a line  of  God’s  love 
in  Christ,  from  first  to  last  in  saving  souls,)  that  here  we  look  back  a little, 
and  summarily  contract  the  passages  of  love  from  the  eternity  before  all 
worlds  unto  this  present.  1.  God  had  an  eternal  design  to  discover  his  in- 
finite love  to  some  besides  himself;  0 the  wonder  of  this  ! was  there  any 
need  or  necessity  of  such  a discovery  ? Deus  unus , licet  solus , non  solitarius  : 
“ Though  God  was  one,  and  in  that  respect  alone,  (as  we  may  imagine)  yet 
God  was  not  solitary.”  In  that  eternity  within  his  own  proper  essence  or 
substance,  there  were  three  divine  persons,  and  betwixt  them  there  was 
a blessed  communication  of  love ; Christ  on  earth  could  say,  “ I am  not 
alone,  because  the  Father  is  with  me,”  John  16  : 32.  And  then  before  the 
earth  was,  might  the  Father  say,  “ I am  not  alone,  for  the  Son  is  with 
me ;”  and  the  Son  might  say,  “ I am  not  alone,  for  the  Father  is  with  me,” 
and  the  Holy  Ghost  might  say,  “ I am  not  alone,  for  both  the  Father  and 
the  Son  are  with  me.”  Though  in  that  eternity  there  was  no  creature  to 
whom  these  three  Persons  should  communicate  their  love;  yet  there  was 
a glorious  communication,  and  breaking  out  of  love  from  one  to  another; 
before  there  was  a world,  the  Father,  Son,  and  Holy  Ghost  did  infinitely 


LOOKING  UNTO  JESUS. 


213 


chap,  n.] 


glorify  themselves,  John  17  : 5.  Surely  they  loved  one  another,  and  they 
rejoiced  in  the  fruition  of  one  another,  Prov.  8 : 30.  What  need  then  was 
there  of  the  discovery  of  God’s  love  to  any  one  besides  himself?  0 my 
soul,  I know  no  necessity  for  it,  only  this  was  the  pleasure  of  God ; “ Even 
So,  Father,  for  so  it  seemed  good  in  thy  sight.”  Such  was  the  love  of 
God,  that  it  would  not  contain  itself  within  that  infinite  ocean  of  himself ; 
but  it  would  needs  have  rivers  and  channels  into  which  it  might  run  and 
overflow. 

2.  God,  in  prosecution  of  his  design,  creates  a world  of  creatures,  some 
rational,  and  only  capable  of  love,  others  irrational,  and  serviceable  to  that 
one  creature,  which  he  makes  the  top  of  the  whole  creation ; then  it  was 
that  he  set  up  one  man  Adam,  as  a common  person  to  represent  the  rest ; 
to  him  he  gives  abundance  of  glorious  qualifications,  and  him  he  sets  over 
all  the  works  of  his  hands,  as  if  he  were  the  darling  of  love ; if  we  should 
View  the  excellency  of  this  creature,  either  in  the  outward  or  the  inner  man, 
who  would  not  wonder?  His  body  had  its  excellency,  which  made  the 
Psalmist,  say,  “ I will  praise  thee  ; for  I am  fearfully  and  wonderfully  made, 
and  curiously  wrought  in  the  lowest  part  of  the  earth,”  Psal.  139  : 14,  15. 
It  is  a speech  borrowed  from  those  who  work  arras-work ; the  body  of  a man 
is  a piece  of  curious  tapestry  or  arras-work,  consisting  of  skin,  bones,  mus- 
cles, sinews,  and  the  like ; what  a goodly  thing  the  body  of  man  was  be- 
fore the  fall,  may  be  guessed  by  the  excellent  gifts  found  in  the  bodies  of 
some  men  since  the  fall : as  the  complexion  of  David,  1 Sam.  16  : 12.  The 
swiftness  of  Asahel,  2 Sam.  2 : 18.  The  beauty  of  Absalom,  2 Sam.  14  : 25. 
If  all  these  Were  but  joined  in  one,  as  certainly  they  were  in  Adam  ; what 
a rare  body  would  such  an  one  be  ? But  what  was  this  body  in  comparison 
of  that  soul  ? The  soul  was  it  that  was  especially  made  after  the  image  of 
God;  the  soul  was  it  that  was  tempered  in  the  same  mortar  with  the  heaven- 
ly spirits ; the  soul  was  God’s  sparkle ; a beam  of  his  divine  glory,  a ray  or 
emanation  of  God  himself;  as  man  was  the  principal  part  of  the  creation, 
so  the  soul  Was  the  principal  part  of  man : here  was  it  that  God’s  love  and 
glory  were  centered  for  a time ; here  was  it  that  God’s  love  set  and  fixed 
itself  in  a special  manner,  whence  flowed  that  communion  of  God  with  Adam, 
and  that  familiarity  of  Adam  with  God. 

3.  Within  a while,  this  man,  the  object  of  God’s  love,  fell  away  from 
God,  and,  as  he  fell,  so  all  that  were  in  him,  even  the  whole  world,  fell  to- 
gether with  him ; and  hereupon  God’s  face  was  hid : not  a sight  of  him, 
but  in  flaming  fire  ready  to  seize  on  the  sons  of  men.  And  yet  God’s  love 
would  not  thus  leave  the  object;  he  had  yet  a further  reach  of  love,  and 
out  of  this  dark  cloud  he  lets  fall  some  glimpses  of  another  discovery: 
these  glimpses  were  sweet;  but,  alas!  they  were  so  dark,  that  very  few 
could  spell  them,  or  make  any  sense  or  comfortable  application  of  them ; 
but  by  degrees  God  hints  it  out  more,  he  points  out  with  the  finger,  by 
types  and  shadows,  he  makes  some  models  of  it  in  outward  ceremouies; 
aud  yet  so  hid  and  dark,  that  in  four  thousand  years,  men  were  but  guess- 
ing and  hoping  through  promises  for  a manifestation  of  God’s  love.  This 
is  the  meaning  of  the  apostle,  who  tells  us  of  “ the  mystery  that  was  hid 
from  ages  and  from  generations,  but  now  is  made  manifest  to  his  saints,” 
Col.  1 : 26.  This  love  of  God  was  hid  in  the  breast  of  God  from  the  sons 
of  men  for  many  an  age ; so  that  they  knew  not  what  to  make  of  this  great 
design  : I speak  of  the  generality  of  men,  for  in  respect  of  some  particu- 
lars, as  to  Adam  and  Abraham,  and  Moses,  and  David,  and  the  patriarchs, 
you  have  heard  the  Lord  made  his  loves  clear  to  them,  in  a covenant  way ; 
and  still  the  nearer  to  Christ,  the  clearer  and  clearer  was  the  covenant  of 
grace. 

4.  At  last,  God  fully  opens  himself  in  the  fulness  of  time ; God  takes 


214  LOOKING  UNTO  JESUS.  [BOOK  IV. 

the  flesli  of  those  poor  sinners,  which  he  had  so  loved,  and  joins  it  to  him- 
self, and  he  calls  it  Christ,  a Saviour;  0 now  it  was  that  God  descended, 
and  lay  in  the  womb  of  a virgin ; now  was  it  that  he  is  born  as  we  are 
born  ; now  was  it  that  he  joined  our  flesh  so  nigh  to  himself,  as  that  there 
is  a communication  of  properties  betwixt  them  both,  that  being  attributed 
to  God,  which  is  proper  to  flesh,  as  to  be  born,  to  suffer;  and  that  being 
attributed  to  flesh,  which  is  proper  to  God,  as  to  create,  to  redeem;  who 
can  choose  but  wonder  when  he  thinks  of  this  phrase,  That  a piece  of  flesh 
should  be  called  God,  and  that  God  should  be  made  of  flesh,  and  dwell 
amongst  us?  That  flesh  should  infinitely  provoke  God,  and  yet  God  in 
the  same  flesh  should  be  infinitely  pleased  ? That  God  should  veil  himself 
aud  darken  his  glory  with  our  flesh,  and  yet  unveil  at  the  same  time  the 
deepest  and  darkest  of  his  designs  in  a comfortable  way  to  our  souls  ? 0 

my  soul,  how  shouldest  thou  contain  thyself  within  thyself?  How  shouldst 
thou  but  leap  out  of  thyself,  (if  I may  so  speak)  as  one  that  is  lost  in  the 
admiration  of  this  love  ? Surely  God  never  manifested  himself  in  such  a 
strain  of  love  as  this  before;  herein  was  love  manifested  and  commended 
indeed,  that  God  would  come  down  in  our  nature  to  us.  One  observes 
sweetly,  That  “ God  did  so  love  the  very  nature  of  his  elect,  that,  though 
for  the  present  he  had  them  not  all  with  him  in  heaven,  yet  he  must  have 
their  picture  in  his  Son  to  see  them  in,  and  love  them  in.”  In  this  respect 
I may  call  Christ  incarnate,  a statue  and  monument  of  God's  own  infinite 
love  unto  his  elect  for  ever. 

Well,  hitherto  we  have  followed  the  passages  of  his  love;  and  now  we 
see  it  in  the  spring,  or  at  full  sea : if  any  thing  will  beget  our  love  to  God, 
surely  Christ  incarnate  will  do  it : come  then,  0 my  soul,  I cannot  but  call 
on  thee  to  love  thy  Jesus;  and  to  provoke  thy  love,  0 fix  thy  eye  on  this 
lovely  object;  come  put  thy  candle  to  this  flame;  what,  doth  not  thy  heart 
yet  burn  within  thee  ? Host  thou  not  at  least  begin  to  warm  ? Why, 
draw  yet  a little  nearer,  consider  what  an  heart  of  love  is  in  this  design. 
God  is  in  thy  own  nature,  to  take  upon  him  all  the  miseries  of  thy  nature. 
Mark  it  well,  this  is  none  other  than  God's  heart  leaping  out  of  itself  into 
our  bosoms,  q.  d.  u Poor  souls,  I cannot  keep  from  you,  I love  your  very 
nature  : I will  be  nothing,  so  you  may  be  something;  my  glory  shall  not 
hinder  me,  but  I will  veil  it  rather  than  it  shall  hurt  you;  so  I may  but 
show  myself  kind  and  tender  to  you,  and  so  I may  but  have  communion 
with  you,  and  you  with  me ; I care  not  if  I become  one  with  you,  and  live 
with  you  in  your  very  flesh.”  Oh,  my  heart,  art  thou  yet  cold  in  thy  loves 
to  Jesus  Christ?  Cangt  thou  love  him  but  a little  who  hath  loved  thee  so 
much?  How  should  I then  but  complain  of  thee  to  Christ?  And  for 
thy  sake  beg  hard  of  God.  “ 0 thou  sweet  Jesus,  that  clothest  thyself 
with  the  clouds  as  with  a garment,  and  as  now  clothest  thyself  with  the 
nature  of  a man,  0 that  thou  wouldst  inflame  my  spirit  with  a love  of  thee, 
that  nothing  but  thyself  might  be  dear  unto  me,  because  it  so  pleased  thee 
to  vilify  thyself,  thine  own  self  for  my  sake.” 

Sect.  VII.  — Of  joying  in  Jesus  in  that  respect. 

7.  Let  us  joy  in  Jesus,  as  carrying  on  the  great  work  of  our  salvation 
for  us  at  his  first  coming  or  incarnation.  If  it  be  so,  that  by  our  desire, 
and  hope,  and  faith,  and  love,  we  have  indeed,  and  in  truth  reached  the 
object  which  our  souls  pant  after,  how  then  should  we  but  joy  and  delight 
therein  ? The  end  of  our  motion  is  to  attain  quiet  and  rest.  Now,  what 
is  joy,  but  “ a sweet  and  delightful  tranquillity  of  mind,  resting  in  the  fru- 
ition and  possession  of  some  good?”  What,  hast  thou  in  some  measure 
attained  the  presence  and  fruition  of  Christ,  (as  God  incarnate)  in  thy 
soul  ? It  is  theu  time  to  joy  in  Jesus ; it  is  then  time  to  keep  a sabbath 


CHAP.  II.]  LOOKING  UNTO  JESUS.  215 

of  thy  thoughts,  and  to  be  quiet  and  calm  in  thy  spirit ; but  you  will  say, 
How  should  this  be  before  we  come  to  heaven  ? I answer,  There  is  not 
indeed  any  perfection  of  joy  while  we  are  here,  because  there  is  no  per- 
fection of  uuion  on  this  side  heaven ; but  so  far  as  union  is,  our  joy  must 
be ; examine  the  grounds  of  thy  hope,  and  the  actings  of  thy  faith,  and  if 
thou  art  but  satisfied  in  them,  why,  then  lead  up  thy  joy,  and  bring  it  up 
to  this  blessed  object;  here  is  matter  for  it  to  work  upon,  if  thou  canst 
possibly  rejoice  in  any  thing  at  all,  0 rejoice  in  the  Lord,  and  again,  I say, 
rejoice. 

Is  there  not  cause,  read  and  spell  what  is  the  meaning  of  the  gospel  of 
Christ?  What  is  gospel?  but  good  spell,  or  good  tidings.  And  wherein 
lies  the  good  tidings  according  to  its  eminency  ? Is  it  not  in  the  glorious 
incarnation  of  the  Son  of  God?  “Behold  I bring  you  a gospel,”  so  it  is 
in  the  original ; or,  “ Behold  I bring  you  good  tidings  of  great  joy,  which 
shall  be  to  all  people : for  unto  you  is  born  this  day  in  the  city  of  David, 
a Saviour  which  is  Christ  the  Lord,”  Luke  2 : 10,  11.  The  birth  of  Christ 
to  them  that  have  but  touched  hearts,  is  the  comfort  of  comforts,  and  the 
sweetest  balm  and  confection  that  ever  was.  0 my  soul,  what  ails  thee  ? 
Why  art  thou  cast  down  and  disquieted  within  me  ? Is  it  because  thou  art 
a sinner?  Why,  “unto  thee  is  born  a Saviour,”  his  name  is  Saviour,  and 
therefore  Saviour,  because,  he  will  save  his  people  from  their  sins.  Come 
then,  and  bring  out  thy  sins,  and  weigh  them  to  the  utmost  aggravation  of 
them,  and  take  in  every  circumstance  both  of  law  and  gospel,  and  set  but 
this  in  the  other  scale,  that,  “unto  thee  is  born  a Saviour.”  Surely  all 
thy  iniquities  will  seem  lighter  than  vanity,  yea,  they  will  be  as  nothing  in 
comparison  thereof.  “My  soul  doth  magnify  the  Lord,  (saith  Mary)  and 
my  Spirit  rejoiceth  in  God  my  Saviour,”  Luke  1 : 46,  47.  Her  soul  and 
her  spirit  within  her  rejoiced  at  this  birth  of  Christ;  there  is  cause  that 
every  soul  and  every  spirit  should  rejoice  that  hath  an  interest  in  this  birth 
of  Christ.  0 my  soul ! how  shouldst  thou  but  rejoice  if  thou  wilt  consider 
these  particulars.  1.  God  himself  is  come  down  into  the  world;  l>ecause 
it  was  impossible  for  thee  to  come  to  him,  he  is  come  to  thee ; this  con- 
sideration made  the  prophet  cry  out,  “ Rejoice  greatly,  0 daughter  of  Zion  ; 
shout,  0 daughter  of  Jerusalem : behold  thy  King  cometh  unto  thee,” 
Zech.  9:9.  He  is  called  a King,  and  therefore  he  -is  able,  and  he  is  thy 
King,  and  therefore  he  is  willing;  but  in  that  thy  King  cometh  unto  thee, 
here  is  the  marvellous  love  and  mercy  of  God  in  Christ:  kings  do  not 
usually  come  to  visit  and  to  wait  upon  their  subjects,  it  is  well  if  poor  sub- 
jects may  come  to  them,  and  be  admitted  into  their  presence  to  wait  on  them  ; 
0 but  see  the  great  King  of  Heaven  and  earth,  the  King  of  kings,  and 
Lord  of  lords  stooping,  and  bowing  the  heavens  to  come  down  to  thee  ; surely 
this  is  good  tidings  of  great  joy,  and  therefore  “ rejoice  greatly,  0 daughter 
of  Zion.”  A little  joy  is  too  scant  and  narrow  for  this  news;  hearts  should 
be  enlarged,  the  doors  and  gates  should  be  set  wide  open  for  this  King  of 
glory  to  come  in ; as  Balaam  said  of  Israel,  “ God  is  with  him,  and  the 
shout  of  a king  is  amongst  them ;”  so  now  may  we  say,  God  is  with  us,  and 
the  shout  of  a king  is  amongst  us,  “ Rejoice,  Zion,  shout,  0 daughter  of 
Jerusalem,”  Numb.  23  : 21. 

2.  God  is  come  down  in  the  flesh,  he  hath  laid  aside,  as  it  were,  his  own 
glory,  while  he  converseth  with  thee;  when  God  manifested  himself  as  on 
mount  Sinai,  he  came  down  in  thunder  and  lightning,  and  if  now  he  had 
appeared  in  thunder  and  lightning,  if  now  he  had  been  guarded  with  an  in- 
numerable company  of  angels,  all  having  their  swords  of  vengeance  and  jus- 
tice drawn,  well  might  poor  souls  have  trembled,  and  run  into  corners,  for 
who  could  ever  be  able  to  endure  his  coming  in  this  way  ? But  lo,  poor 
soul ! God  is  come  down  in  the  flesh,  he  hath  made  his  appearance  as  a man, 


216 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 

as  one  of  us,  and  there  is  not  in  this  regard  the  least  distance  betwixt  him 
and  us.  Surely  this  is  fuel  for  joy  to  feed  upon;  0 why  should  God  come 
down  so  suitably,  so  lowly  as  in  our  nature,  if  he  would  have  thy  poor  soul 
to  be  afraid  of  him  ? Doth  not  this  very  design  intend  consolation  to  thy 
soul?  0 gather  up  thy  spirit,  anoint  thy  heart  with  the  oil  of  gladness; 
see  God  himself  is  come  down  in  flesh  to  live  amongst  us,  he  professeth  he 
will  have  no  other  life  but  amongst  the  sons  of  men;  see  what  a sweet  way 
of  familiarity  and  intercourse  is  made  betwixt  God  and  us,  now  he  is  come 
down  in  human  frailty. 

3.  God  hath  taken  on  him  our  nature,  as  a vast  pipe  to  his  Godhead, 
that  it  may  flow  out  in  all  manner  of  sweetness  upon  our  hearts  ; if  God  had 
come  down  in  flesh  only  to  have  been  of  us,  it  had  been  a wonderful  conde- 
scension, and  a great  mercy:  “If  I have  found  favor  in  thy  eyes,  (said 
Moses)  show  me  thy  way  that  I may  know  thee,”  Exod.  33  : 13.  But  to 
come  down,  aDd  to  come  down  in  flesh,  not  only  to  be  seen  but  to  dispatch 
the  great  business  of  our  souls'  salvation,  here  is  comfort  indeed  : with  what 
joy  should  we  draw  water  out  of  this  well  of  salvation  ? Surely  the  great 
reason  of  the  shallowness  of  our  comforts,  the  shortness  of  our  hopes,  the 
faintness  of  our  spirits,  the  lowness  of  our  graces,  is  from  the  not  knowing 
or  the  not  heeding  of  this  particular ; Christ  in  flesh  stands  not  for  a cypher, 
but  it  is  an  organ  of  life  and  grace  unto  us,  it  is  a fountain  of  comfort  that 
can  never  run  dry.  In  this  flesh  there  is  laid  in  one  purpose,  such  a fullness 
of  the  Godhead,  that  of  his  fullness  we  might  receive  in  our  measure,  grace 
for  grace.  0 my  soul ! thou  art  daily  busy  in  eyeing  this  and  that,  but, 
above  all,  know  that  all  the  fullness  of  God  lies  in  Christ  incarnate  to  be 
emptied  upon  thee : this  was  the  meaning  of  Christ  taking  on  him  flesh, 
that  through  his  flesh  he  might  convey  to  thee  whatsoever  is  in  himself  as 
God.  As  for  instance,  God  in  himself  is  good,  and  gracious,  and  powerful, 
and  all  sufficient  and  merciful;  and  what  not  ? Now  by  his  being  in  flesh  he 
suits  all  this,  and  conveys  all  this  to  thee : Observe  this  for  thy  eternal  com- 
fort, God  in  and  through  the  flesh  makes  all  his  attributes  and  glory  service- 
able to  thy  soul. 

4.  God  in  our  nature,  hath  laid  out  the  model  and  draught  of  what  he  will 
do  unto  all  his  saints  for  ever;  human  nature  was  never  so  advanced  before. 
What ! to  be  glorified  above  the  angels  ? to  be  united  in  a personal  union 
with  the  second  Person  of  the  Godhead?  Surely,  hence  may  be  expected 
great  matters,  here  is  a fair  step  for  the  bringing  of  our  persons  up  to  the 
enjoyment  of  God;  if  God  be  come  down  in  the  likeness  of  man,  why  then 
he  will  bring  us  up  into  the  likeness  of  God ; look  what  was  done  to  our  na- 
ture in  Christ,  the  very  same  (as  far  as  we  are  capable)  shall  be  done  to  our 
persons  in  heaven.  Think  of  it,  0 my  soul,  why  hath  God  made  flesh  so 
glorious,  but  to  show  that  he  will  by  that  make  thee  glorious  also  ? Christ 
is  the  great  epitome  of  all  the  designs  of  God,  so  that  in  him  thou  mayest 
see  what  thou  art  designed  unto,  and  how  high,  and  rich  thou  shalt  be  in 
the  other  world,  “ Beloved  now  are  we  the  sons  of  God,  and  it  doth  not 
yet  appear  what  we  shall  be,  but  we  know  when  he  shall  appear,  we  shall 
be  like  him,”  1 John  3 : 2.  He  is  now  like  us,  but  then  (saith  the  apostle) 
we  shall  be  like  unto  him,  “ he  shall  change  our  vile  body,  that  it  may  be 
fashioned  like  unto  his  glorious  body,”  Phil.  3 : 21.  Oh  ! consider  what  a 
frame  of  eternal  comfort  may  we  raise  up  from  this  ground  of  Christ  incar- 
nate ; God  in  the  flesh. 

5.  God  in  the  flesh  is  the  first  opening  of  his  eternal  plot  to  do  us  good ; 
the  seed  of  the  woman  was  the  first  word  of  comfort  that  ever  was  heard  in 
the  world,  after  man  was  fallen ; the  plot  was  of  old,  but  the  execution  was 
not  till  after  the  creation,  and  then  was  a dim  discovery  of  it,  even  in  the 
beginning  of  time,  though  no  clearer  manifestation  till  the  fulness  of  time. 


LOOKING  UNTO  JESUS. 


217 


CHAP.  II.] 

Well,  take  it  as  you  please,  whether  in  the  beginning  of  time,  or  in  the  ful- 
ness of  time  ; whether  in  the  promise  or  in  the  performance ; this  discover- 
ing of  Christ  incarnate  is  the  first  opening  of  all  God's  heart  and  glory  unto 
the  sons  of  men  : and  from  this  we  may  raise  a world  of  comfort,  for  if  God 
in  the  execution  of  his  decrees  begins  so  gloriously,  how  will  he  end  ? If 
God  be  so  full  of  love  as  to  come  down  in  flesh  now  in  this  world,  Oh,  what 
matter  of  hope  is  laid  up  before  us,  of  what  God  will  be  to  us  in  that  world 
to  come  ? If  the  glory  of  God  be  let  out  to  our  souls  so  fully  at  first,  what 
glorious  openings  of  all  the  glory  of  God  will  be  let  out  to  our  souls  at  last? 
Christians,  what  do  you  think  will  God  do  with  us,  or  bring  us  unto  when 
we  shall  be  with  him  in  heaven  ? You  see  now  he  is  manifested  in  the 
flesh,  and  he  hath  laid  out  a world  of  glory  in  that : but  the  apostle  tells  us 
of  another  manifestation,  for  we  shall  see  him  as  he  is ; he  shall  at  last  be 
manifest  in  himself,  “ Now  we  see  through  a glass  darkly,  but  then  face  to 
face,  now  we  know  in  part,  but  then  shall  we  know  even  as  also  we  are 
known,"  1 Cor.  13  : 12.  To  what  an  height  of  knowledge  or  manifestation 
this  doth  arise,  I am  now  to  seek,  and  so  I must  be  whilst  I am  on  this  side 
heaven ; but  this  I believe,  the  manifestation  of  God  and  Christ  is  more 
in  heaven,  than  is,  or  ever  hath  been,  or  ever  shall  be  upon  earth  ; “ Thine 
eyes  shall  see  the  king  in  his  beauty,  or  in  his  glory,"  saith  Isaiah,  33  : 17. 
There  is  a great  deal  of  difference  betwixt  seeing  the  king  in  his  ordinary, 
and  seeing  him  in  his  robes,  and  upon  his  throne,  with  his  crown  on  his  head, 
and  his  sceptre  in  his  hand,  and  his  nobles  about  him  in  all  his  glory;  the 
first  openings  of  Christ  are  glorious,  but  0 what  will  it  be  to  see  him  in  his 
greatest  glory,  that  ever  he  will  manifest  himself  in  ? We  usually  say,  That 
workmen  do  their  meanest  work  at  first,  and  if  the  glorious  incarnation  of 
Christ  be  but  the  beginning  of  God’s  works  in  reference  to  our  souls'  salva- 
tion, what  are  those  last  works? 

0 my  soul,  weigh  all  these  passages,  and  make  an  application  of  them  to 
thyself,  and  then  tell  me,  if  yet  thou  hast  not  matter  enough  to  raise  up 
thy  heart,  and  to  “ fill  it  with  joy  unspeakable  and  full  of  glory."  When 
the  wise  men  saw  but  “ the  star  of  Christ,  they  rejoiced  with  an  exceeding 
great  joy,"  Matth.  2 : 10.  How  much  more  when  they  saw  Christ  himself? 
“Your  father  Abraham  (said  Christ  to  the  Jews)  rejoiced  to  see  my  day, 
and  he  saw  it,  and  was  glad,"  John  8 : 56.  He  saw  it  indeed,  but  afar  off 
with  the  eyes  of  faith  : they  afore  Christ  had  the  promise,  but  we  see  the 
performance;  how  then  should  we  rejoice  ? How  glad  shouldst  thou  be,  0 
my  soul,  at  the  sight  and  the  effect  of  Christ’s  incarnation  ? If  John  the 
Baptist  could  leap  for  joy  in  his  mother’s  belly,  when  Christ  was  but  yet  in 
the  womb,  how  should  thy  heart  leap  for  joy,  who  can  say  with  the  pro- 
phet, “ Unto  me  a child  is  born,  and  unto  me  a son  is  given  ?"  If  Simeon, 
waiting  “ for  the  consolation  of  Israel,  took  him  up  in  his  arms  for  joy,  and 
blessed  God,"  Luke  2 : 28  ; how  shouldst  thou  with  joy  embrace  him 
with  both  arms,  who  knowest  his  coming  in  the  flesh,  and  who  hast  heard 
him  come  in  the  gospel,  in  the  richest  and  most  alluring  expressions  of  his 
love  ? If  the  angels  could  sing  for  joy  at  his  birth,  “ Glory  to  God  in  the 
highest,  and  on  earth  peace,  and  good  will  towards  men  ?"  Luke  2 : 14. 
“Awake,  awake,  0 my  soul,  awake,  awake,  utter  a song !"  tell  over  these 
passages,  That  God  is  come  down  into  the  world,  that  God  is  come  down  in 
the  flesh,  that  God  is  come  down  in  flesh  in  order  to  thy  reconciliation ; that 
God  is  come  down  in  the  likeness  of  man,  that  he  may  bring  thee  up  into 
the  likeness  of  God,  and  that  all  these  are  but  the  first  openings  of  the 
grace,  and  goodness,  and  glory  of  God  in  Christ  to  thy  soul : and  oh  what 
work  will  these  make  in  thy  soul,  if  the  Spirit  come  in  who  is  the  Com- 
forter ! 


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[BOOK  IV. 


Sect.  VIII.  — Of  calling  on  Jesus , in  that  respect. 

8.  Let  us  call  on  Jesus,  or  on  God  the  Father  in  and  through  Jesus 
Now  this  calling  on  Jesus  contains  prayer,  and  praise.  1.  We  must  pray, 
That  all  these  transactions  of  Jesus  at  his  first  coming  or  incarnation  may 
be  ours  ; and  is  not  here  encouragement  for  our  prayers  ? If  we  observe  it, 
this  very  point  of  Christ’s  incarnation  opens  a door  of  rich  entrance  into  the 
presence  of  God ; we  may  call  it,  a blessed  portal  into  heaven,  not  of  iron, 
or  brass,  but  of  our  own  flesh ; this  is  that  “ new  and  living  way,  which  he 
.hath  consecrated  for  us,  through  the  veil,  that  is  to  say,  his  flesh,”  Heb. 
10  : 20.  With  what  boldness  and  freeness  may  we  now  enter  into  the 
holiest,  and  draw  near  unto  the  throne  of  grace  ? Why,  Christ  is  incarnate, 
God  is  come  down  in  the  flesh  ; though  his  Deity  may  confound  us  (if  we 
should  immediately  and  solely  apply  ourselves  unto  it)  yet  his  humanity 
comforts  our  faint  and  feeble  souls ; God  in  his  humility  animates  our  souls 
to  come  unto  him,  and  to  seek  of  him  whatsoever  is  needful  for  us.  Go 
then  to  Christ ; away,  away,  0 my  soul,  to  Jesus,  or  to  God  the  Father,  in 
and  through  Jesus;  and  0 desire  that  the  effect,  the  fruit,  the  benefit  of 
his  conception,  birth,  and  of  the  wonderful  union  of  the  two  natures  of 
Christ  may  be  all  thine.  What,  dost  thou  hope  in  Jesus,  and  believe  thy 
part  in  this  incarnation  of  Christ  ? Why  then,  pray  in  hope,  and  pray  in 
faith  : what  is  prayer,  but  the  stream  and  river  of  faith,  and  issue  of  the 
desire  of  that  which  I joyfully  believe ? “Thou,  0 Lord  God  of  hosts, 
God  of  Israel,  hast  revealed  to  thy  servant,  saying,  I will  build  thee  an 
house,  therefore  hath  thy  servant  found  in  his  heart  to  pray  this  prayer  unto 
thee,”  2 Sam.  7 : 27. 

2.  We  must  praise.  This  was  the  special  duty  practised  by  all  saints 
and  angels  at  Christ’s  birth.  “ My  soul  doth  magnify  the  Lord,  (said  Mary) 
and  my  spirit  rejoiceth  in  God  my  Saviour,  Luke  1 : 46.  And  blessed  be 
the  Lord  God  of  Israel,  (saith  Zachary)  for  he  hath  visited  and  redeemed 
his  people,  verse  68.  And  glory  to  God  in  the  highest,”  said  the  heavenly 
host:  only  an  angel  had  before  brought  the  news,  “Unto  you  is  born  this 
day  in  the  city  of  David,  a Saviour,  which  is  Christ  the  Lord,”  Luke  2:11. 
But  immediately  after  there  were  many  to  sing  praises  : not  only  six  cheru- 
bim, as  Isaiah  saw;  not  only  four  and  twenty  elders,  as  John  saw,  but  a 
multitude  of  heavenly  angels  like  armies,  that  by  their  heavenly  hallelujahs 
gave  glory  to  God.  0 my  soul,  do  thou  endeavor  to  keep  consort  with 
those  many  angels.  “ 0 sing  praises,  sing  praises  unto  God,  sing  praises.” 
Never  was  like  case  since  the  creation  : never  was  the  wisdom,  truth,  jus- 
tice, mercy  and  goodness  of  God  so  manifested  before  : I shall  never  forget 
that  last  speech  of  a dying  saint  upon  the  stage,  “ Blessed  be  God  for  Jesus 
Christ.”  0 my  soul,  living  and  dying  let  this  be  thought  on.  What, 
Christ  incarnate  ! and  incarnate  for  me  ! Why,  “ bless  the  Lord,  0 my  soul, 
and  all  that  is  within  me,  bless  his  holy  name.” 

Sect.  IX.  — Of  conforming  to  Jesus  in  that  respect. 

9.  Let  us  conform  to  Jesus  in  reference  to  this  great  transaction  of  his 
incarnation.  Looking  to  Jesus  contains  this,  and  is  the  cause  of  this;  the 
sight  of  God  will  make  us  like  to  God;  and  the  sight  of  Christ  will  make 
us  like  to  Christ;  for  as  a looking-glass  cannot  be  exposed  to  the  sun,  but 
it  will  shine  like  the  same ; so  God  receives  none  to  contemplate  his  face, 
but  he  transforms  them  into  his  own  likeness  by  the  irradiation  of  his  own 
light;  and  Christ  hath  none  that  dive  into  these  depths  of  his  glorious  and 
blessed  incarnation,  but  they  carry  along  with  them  sweet  impressions  of 
an  abiding  and  transforming  nature.  Come,  then,  let  us  once  more  look  tc 


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219 


CHAP.  II.] 

Jesus  in  his  incarnation,  that  we  may  conform  and  be  like  to  Jesus  in  that 
respect. 

But  wherein  lies  this  conformity  or  likeness  ? I answer,  in  these  and  the 
like  particular?. 

1.  Christ  was  conceived  in  Mary  by  the  Holy  Ghost,  so  must  Christ  be 
conceived  in  us  by  the  same  Holy  Ghost.  To  this  purpose  is  the  seed  of 
the  word  cast  in,  and  principles  of  grace  are  by  the  Holy  Ghost  infused; 
“ he  hath  begotten  us  by  the  word,”  saith  the  apostle,  James  1 : 18.  How 
mean,  contemptible  or  impotent  men  may  esteem  it;  yet  God  hath  appointed 
no  other  means  to  convey  supernatural  life  but  after  this  manner  : “Where 
no  vision  is,  the  people  perish where  no  preaching  is,  there  is  a worse 
judgment  than  that  of  Egypt,  when  there  was  one  dead  in  every  family. 
By  the  word  and  Spirit  the  seeds  of  all  grace  are  sown  in  the  heart  at 
once,  and  the  heart  closing  with  it,  immediately  Christ  is  conceived  in  the 
heart. 

Concerning  this  spiritual  conception  or  reception  of  Christ  in  us  there  is 
a great  question,  whether  it  be  possible  for  any  man  to  discern  how  it  is 
wrought?  But  for  the  negative  are  these  texts,  “Our  life  is  hid  with 
Christ  in  God,”  Col.  3 : 3.  And  “the  wind  bloweth  where  it  listeth,  and 
thou  hearest  the  sound  thereof,  but  canst  not  tell  whence  it  cometh,  or 
whither  it  goeth,”  John  3:8.  It  is  a wonderful  secret  and  hidden  concep- 
tion. The  Holy  Ghost  sets  out  that  state  of  unregeneracy,  in  which  Christ 
finds  us,  by  the  name  of  death,  Eph.  2:1.  So  it  must  needs  be  as  impos- 
sible for  us  to  discover  how  it  is  wrought,  as  it  is  impossible  for  one  to  know 
how  he  receives  his  own  life.  Some  say  the  first  act  of  infusing  or  receiv- 
ing Christ,  or  grace,  (they  are  all  one)  is  wrought  in  an  instant,  and  not  by 
degrees,  and  therefore  it  is  impossible  to  discern  the  manner : And  yet  we 
grant,  That  we  may  discern  both  the  preparations  to  grace,  and  the  first 
operations  of  grace.  1.  The  preparations  to  grace  are  discernible ; such  are 
those  terrors,  and  spiritual  agonies,  which  are  often  before  the  work  of  re- 
generation : they  may  be  resembled  to  the  heating  of  metals  before  they 
melt,  and  are  cast  in  the  mould  to  be  fashioned  : now  by  the  help  of  natu- 
ral reason  one  may  discern  these.  2.  Much  more  may  the  first  motions  and 
operations  of  grace  be  discerned  by  one  truly  regenerate,  because  that  in 
them  his  spirit  works  together  with  the  Spirit  of  Christ ; such  are  sorrow 
for  sin,  as  sin,  and  seeking  rightly  for  comfort,  an  hungering  desire  after 
Christ  and  his  merits;  neither  do  I think  it  impossible  for  a regenerate  man 
to  feel  the  first  illapse  of  the  Spirit  into  the  soul,  for  it  may  bring  that  sense 
with  itself,  as  to  be  easily  discerned ; although  it  did  not  always  see,  nor 
perhaps  usually  see ; it  is  true  that  the  giving  of  spiritual  life,  and  the  giv- 
ing of  the  sense  of  it,  are  two  distinct  acts  of  the  spirit;  yet  who  can  deny 
but  that  both  these  acts  may  go  together,  though  always  they  do  not  go  to- 
gether ? Howsoever  it  is,  yet  even  in  such  persons,  as  in  the  instant  of 
regeneration  may  feel  themselves  in  a regenerate  estate,  this  conclusion 
stands  firm,  viz.  “ They  may  know  what  is  wrought  in  them,  but  how  it  is 
wrought  they  cannot  know  nor  understand.”  We  feel  the  wind,  and  per- 
ceive it  in  the  motions  and  operations  thereof,  but  the  originals  of  it  we  are  not 
able  exactly  to  describe ; some  think  the  beginnings  of  winds  is  from  the 
flux  of  the  air,  others  from  the  exhalations  of  the  earth,  but  there  is  no  cer- 
tainty ; so  it  is  in  the  manner  of  this  conception,  or  passive  reception  of 
Christ,  and  grace  into  our  hearts;  we  know  not  how  it  is  wrought,  but  it 
nearly  concerns  us  to  know  that  it  is  wrought ; look  we  to  this  conformity, 
that  as  Christ  was  conceived  in  Mary  by  the  Holy  Ghost,  so  that  Christ  be 
conceived  in  us,  in  a spiritual  sense  by  the  same  Holy  Ghost. 

2.  Christ  was  sanctified  in  the  virgin's  womb,  so  must  we  be  sanctified  in 
ourselves,  following  the  commandment  of  God,  “ Be  ye  holy,  as  I am  holy 


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[BOOK  IV. 


souls  regenerate  must  be  sanctified,  “ Every  man  (saith  the  apostle)  that 
hath  this  hope  in  him,  purifieth  himself  even  as  he  is  pure,”  1 John  3 : 3. 
I know  our  hearts  are  (as  it  were)  seas  of  corruption,  yet  we  must  daily 
cleanse  ourselves  of  them  by  little  and  little : Christ  could  not  have  been  a 
fit  Saviour  for  us,  unless  first  he  had  been  sanctified,  neither  can  we  be  fit 
members  unto  him,  unless  we  he  in  some  measure  purged  from  our  sins,  and 
sanctified  by  his  Spirit.  To  this  purpose  is  that  of  the  apostle,  “ I beseech 
you  brethren,  by  the  mercies  of  God,  that  ye  present  your  bodies  a living 
sacrifice,  holy,  acceptable  unto  God,”  Rom.  12:1.  In  the  Old  Testament, 
they  did  after  a corporal  manner,  slay  and  kill  beasts,  presenting  them,  and 
offering  them  unto  the  Lord  : but  now  we  are  in  a spiritual  manner  to  cru- 
cify and  mortify  the  flesh,  with  the  affections  and  lusts,  all  our  inordinate 
passions,  and  our  evil  affections  of  anger,  love,  joy,  hatred,  are  to  be  cruci- 
fied : and  all  that  is  ours  must  be  given  up  unto  God;  there  must  be  no 
love  in  us  but  of  God,  and  in  reference  to  God ; no  joy  in  us  but  in  God, 
and  in  reference  to  God  ; no  fear  in  us  but  of  God,  and  in  reference  to  God  ; 
and  thus  of  all  other  the  like  passions.  0 that  we  would  look  to  Jesus,  and 
be  like  unto  Jesus  in  this  thing!  If  there  be  any  honor,  any  happiness, 
any  excellency,  it  is  in  this,  even  in  this,  we  are  not  fit  for  any  holy  duty, 
or  any  religious  approach  unto  God  without  sanctification,  u this  is  the  will 
of  God,  (saith  the  apostle)  even  your  sanctification,”  1 Thess.  4 : 3.  All 
the  commands  of  God  tend  to  this,  and  for  the  comfort  of  us  Christians,  we 
have  under  the  gospel  promises  of  sanctification  to  be  in  a larger  measure 
made  out  unto  us,  “ In  that  day  there  shall  be  upon  the  bells  of  the  horses, 
holiness  unto  the  Lord — Yea,  every  pot  in  Jerusalem,  aud  in  Judea,  shall  be 
holiness  unto  the  Lord,”  Zech.  14  :20,  21.  Every  vessel  under  Christ  and 
the  gospel  must  have  written  upon  it,  holiness  to  the  Lord ; thus  our  spiri- 
tual services  figured  by  the  ancient  ceremonial  services  are  set  out  by  a larger 
measure  of  holiness  than  was  in  old  times  : it  is  a sweet  resemblance  of 
Christ  to  be  holy,  for  he  is  still  the  holy  child  Jesus,  Acts,  4 : 27.  He  was 
sanctified  from  the  womb,  and  sanctified  in  the  womb,  for  our  imitation  : 
“ For  their  sakes,  I sanctify  myself,  (saith  Christ)  that  they  also  might  be 
sanctified,”  John  17  : 19. 

3.  Christ  the  Son  of  man  is  by  nature  the  Son  of  God ; so  we  poor  sons 

of  men  must  by  grace  become  the  sons  of  God,  even  of  the  same  God 
and  Father  of  our  Lord  Jesus  Christ.  “ For  this  very  end,  God  sent  his 
own  Son  made  of  a woman,  that  we  might  receive  the  adoption  of  sons — 
Wherefore  thou  art  no  more  a servant,  but  a son,  and  if  a son,  then  an  heir 
of  God  through  Christ,”  Gal.  4 : 4,  5.  7.  This  intimates,  that  what  relation 
Christ  hath  unto  the  Father  by  nature,  we  should  have  the  same  by  grace ; 
by  nature,  “ He  is  the  only  begotten  Son  of  the  Father,  and  as  many  as 
received  him,  (saith  John  1 : 12, 14.)  to  them  he  gave  power  to  become  the 
sons  of  God,  even  to  them  that  believe  on  his  name.”  It  is  true,  Christ  re- 
serves to  himself  the  pre-eminence  : he  is  in  a peculiar  manner,  “ the  first 
born  among  many  brethren,”  Rom.  8 : 29.  Yet  in  him,  and  for  him  all  the 
rest  of  the  brethren  are  accounted  as  first  born  : so  God  bids  Moses  say  unto 
Pharaoh,  11  Israel  is  my  son,  even  my  first  born  : and  I say  unto  thee,  Let 
my  son  go,  that  he  may  serve  me,  and  if  thou  refuse  to  let  him  go,  behold 
I will  slay  thy  son,  even  thy  first-born,”  Exod.  4 : 22,  23.  And  the  whole 
church  of  God  consisting  of  Jew  and  Gentile,  is  in  the  same  sort  described 
by  the  apostle  to  be,  “ The  general  assembly  and  chureh  of  the  first-born 
enrolled  in  heaven,”  Heb.  12  : 23.  By  the  same  reason  that  we  are  sons, 
we  are  first-borns;  “ If  we  are  children,  then  are  we  heirs,  heirs  of  God, 
and  joint  heirs  with  Christ,”  Rom.  8 : 17.  0 who  would  not  endeavor  af- 

ter this  privilege  ? Who  would  not  conform  to  Christ  in  this  respect  ? 

4.  Christ  the  Son  of  God  was  yet  the  Son  of  man ; there  was  in  him  a 


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221 


CHAP.  II.] 


duplicity  of  natures  really  distinguished,  and  in  this  respect,  the  greatest 
majesty,  and  the  greatest  humility  that  ever  was,  are  found  in  Christ ; so 
we,  though  sons  of  God,  must  remember  ourselves  to  be  but  sons  of  men, 
our  privileges  are  not  so  high  but  our  poor  conditions,  frailties,  infirmities, 
sins,  may  make  us  low:  Who  was  higher  than  the  Son  of  God?  And 
who  was  lower  than  the  son  of  man  ? As  he  is  God,  he  is  in  the  bosom  of 
his  Father;  as  he  is  man,  he  is  in  the  womb  of  his  mother;  as  he  is  God, 
his  throne  is  in  heaven,  and  he  fills  all  things  by  his  immensity;  as  he  is 
man,  he  is  circumscribed  in  a cradle,  I mean  a manger,  a most  uneasy  cradle 
sure;  as  he  is  God,  he  is  clothed  in  a robe  of  glory ; as  he  is  man,  he  is 
wrapped  in  a few  coarse  swaddling  bauds ; as  he  is  God,  he  is  encircled  with 
millions  of  bright  angels ; as  he  is  man,  he  is  in  company  with  Joseph,  and 
Mary,  and  the  beasts ; as  he  is  God,  he  is  the  eternal  Word  of  the  Father, 
All-sufficient,  and  without  need  ; as  he  is  man,  he  submits  himself  to  a con- 
dition imperfect,  inglorious,  indigent  and  necessitous  ; well,  “ Let  this  mind 
be  in  you,  which  was  also  in  Christ  Jesus,  who  being  in  the  form  of  God, 
thought  it  no  robbery  to  be  equal  with  God,  but  he  made  himself  of  no 
reputation,  and  took  upon  him  the  form  of  a servant,  and  was  made  in  the 
likeness  of  men,  and  being  found  in  fashion  as  a man  he  humbled  himself,” 
Phil.  2 : 5,  6,  7,  8.  He  that  thought  it  no  robbery  to  be  equal  with  God, 
humbled  himself  to  become  man : we  should  have  found  it  no  robbery  to 
be  equal  with  devils,  and  are  we  too  proud  to  learn  of  God  ? What  an 
intolerable  disproportion  is  this,  to  behold  an  humbled  God,  and  a proud 
man  ? Who  can  endure  to  see  a prince  on  foot,  and  his  vassal  mounted  ? 
Shall  the  Son  of  God  be  thus  humble  for  us,  and  shall  not  we  be  humble 
for  ourselves  ? I say,  for  ourselves  that  deserve  to  be  cast  down  amongst 
the  lowest  worms,  the  damnedest  creatures?  What  are  we  in  our  best  con- 
dition here  upon  earth  ? Had  we  the  best  natures,  purest  conversations, 
happiest  endowments  that  accompany  the  saints,  pride  overthrows  all ; it 
thrust  proud  Nebuchadnezzar  out  of  Babylon,  proud  Hainan  out  of  the  court, 
proud  Saul  out  of  his  kingdom,  proud  Lucifer  out  of  heaven.  Poor  man  ! 
how  ill  it  becomes  thee  to  be  proud,  when  God  himself  is  become  thus  hum- 
ble ! “0  learn  of  me  (saith  Christ)  for  I am  meek,  and  humble  and  lowly 

in  Spirit,  and  you  shall  find  rest  unto  your  souls,”  Matth.  11  : 29. 

5.  The  two  natures  of  Christ,  though  really  distinguished,  yet  were  they 
inseparably  joined  and  made  not  two,  but  one  person  ; so  must  our  natures 
and  persons,  though  at  greatest  distance  from  God,  be  inseparably  joined 
and  united  to  Christ,  and  thereby  also  to  God.  “ I pray  (saith  Christ)  that 
they  all  may  be  one,  as  thou  Father  art  in  me,  and  I in  thee,  that  they  also 
may  be  one  in  us,”  John  17  : 21.  That  union  of  Christ’s  two  natures  we 
call  a personal,  hypostatical  union ; and  this  union  of  Christ  with  us,  we 
call  a mystical  and  spiritual  union  ; yet  though  it  be  mystical  and  spiritual, 
this  hinders  not  but  that  it  is  a true,  real,  essential,  substantial  union, 
whereby  the  person  of  the  believer  is  indissolubly  united  to  the  glorious 
person  of  the  Son  of  God.  For  our  better  understanding  we  may  consider 
(if  you  please)  of  a threefold  unity,  either  of  persons  in  one  nature,  or  of 
natures  in  one  person,  or  of  natures  and  persons  in  one  Spirit;  in  the  first 
is  one  God;  in  the  second  is  one  Christ;  in  the  third  is  one  church  with 
Christ ; our  union  unto  Christ  is  the  last  of  these,  whereby  he  and  we  are 
all  spiritually  united  to  the  making  of  one  mystical  body  : 0 what  a privilege 
is  this  ! a poor  believer,  be  he  never  so  mean,  or  miserable  in  the  eye  of  the 
world,  yet  he  is  one  with  Christ,  as  Christ  is  one  with  the  Father ; “ Our 
fellowship  is  with  the  Father,  and  with  his  Son  Jesus  Christ,”  1 John  1 : 3. 
Every  saint  is  Christ’s  fellow;  there  is  a kind  of  analogical  proportion  be- 
tween Christ  and  his  saints  in  every  thing : if  we  take  a view  of  all  Christ, 
what  he  is  in  his  person,  in  his  glory,  in  his  Spirit,  in  his  graces,  in  his 


222  LOOKING  UNTO  JESUS.  [BOOK  IV. 

Father's  love,  and  the  access  he  hath  to  the  Father,  in  all  these  we  are  in  a 
sort  fellows  with  Christ;  only  with  this  difference,  That  Christ  hath  the 
pre-eminence  in  all  things;  all  comes  from  the  Father  to  Christ,  and  all  we 
have  is  by  marriage  with  Jesus  Christ : Christ  by  his  union  hath  all  good 
things  without  measure,  but  we  by  our  union  have  them  only  in  measure, 
as  it,  pieaseth  him  to  distribute.  But  herein  if  we  resemble  Christ,  whether 
in  his  union  with  the  Father,  or  in  his  union  of  the  two  natures  in  one 
person  of  a Mediator : if  by  looking  on  Christ,  we  come  to  this  likeness, 
to  be  one  with  Jesus  Christ : 0 what  a privilege  is  this ! had  we  not  good 
warrant  for  so  high  a challenge,  it  could  be  no  less  than  a blasphemous 
arrogance  to  lay  claim  to  the  royal  blood  of  heaven ; but  the  Lord  is  pleased 
so  to  dignify  a poor  worm,  that  every  believer  may  truly  say,  “ I am  one 
with  Jesus  Christ,  and  Jesus  Christ  is  one  with  me.” 

To  sweeten  this  union  to  our  thoughts,  I shall  acquaint  you  with  the 
privileges  flowing  from  it,  and  let  the  same  stir  you  up  to  conform. 

Hence  it  is  that  Christ  lives  in  us,  and  that  Christ  both  gives  life,  and  is 
our  life.  “ When  Christ  which  is  our  life  shall  appear;  Christ  is  to  me  to 
live  : and  I live,  yet  not  I,  but  Christ  liveth  in  me/'  Col.  3 : 4.  Phil.  1 : 21. 
Gal.  2 : 20.  There  is  a spiritual  and  a natural  life : for  the  natural  life 
what  is  it  but  a bubble,  a vapor,  a shadow,  a dream,  a nothing  ? But  this 
spiritual  life  is  an  excellent  life,  it  is  wrought  in  us  by  the  Spirit  of  Christ : 
there  is  a world  of  difference  betwixt  the  natural  and  the  spiritual  life,  and 
that  makes  the  difference  betwixt  what  I do  as  a man,  and  what  I do  as  a 
Christian  : as  a man  I have  eyes,  ears,  motions,  affections,  understanding, 
naturally  as  my  own ; but  as  a Christiau  I have  all  these  from  him  with 
whom  I am  spiritually  one,  the  Lord  Jesus  Christ;  as  a man  I have  bodily 
eyes,  and  I behold  bodily  and  material  things;  but  as  a Christian  I have 
spiritual  eyes,  and  see  invisible  and  eternal  things,  as  it  is  said  of  Moses, 
That  “ he  endured  as  seeing  him  who  is  invisible/'  Heb.  11 : 27.  As  a 
man  I have  outward  ears,  and  1 hear  outwardly  sounds  of  all  sorts,  whether 
articulate  or  inarticulate;  but  as  a Christian  I have  inward  ears,  and  so  I 
hear  the  voice  of  Christ,  and  of  God's  Spirit,  speaking  to  my  soul : as  a 
man  I have  bodily  feet,  aud  by  them  I move  in  my  own  secular  ways,  but 
as  a Christian  I have  spiritual  feet,  and  on  them  I walk  with  God  in  all  the 
ways  of  his  commandments;  as  a man  I have  natural  affections,  and  so  I 
love  beauty,  and  fear  pain,  and  hate  an  enemy,  and  I rejoice  in  outward 
prosperity  or  the  like;  but  as  a Christian  I have  renewed  affections,  and  so 
I love  goodness,  and  hate  nothing  but  sin,  and  I fear  above  all  the  displea- 
sure of  my  God,  and  I rejoice  in  God’s  favor,  which  is  better  than  life. 
Surely  this  is  a blessed  life;  and  as  soon  as  ever  I am  united  to  Christ,  why 
then,  I ‘‘  live,  yet  not  I,  but  Christ  liveth  in  me,"  first,  Christ  is  conceived, 
and  then  Christ  is  formed,  and  then  Christ  is  born,  and  then  Christ  grows 
in  me  to  a blessed  fulness : “ My  little  childreu,  of  whom  I travail  in  birth 
again,  until  Christ  be  formed  in  you,"  Gal.  4 : 19.  Formation  follows  con- 
ception, and  travail  implies  birth;  then  after  this  we  are  “babes  in  Ohrist," 
1 Cor.  3:1.  Or  Christ  is  as  a babe  in  us,  from  thence  we  grow  up  to 
strength  of  youth,  “ I have  written  unto  you,  young  men,  because  ye  are 
strong,"  1 John  2 : 14.  And  at  last  we  come  to  gospel  perfection,  even 
towards  the  ‘‘measure  of  the  stature  of  the  fulness  of  Christ,"  Eph.  4 : 13. 
Is  this  all  ? Nay,  if  my  union  be  firm,  and  Christ  live  in  me,  Why  then  I 
go  on,  aud  in  this  condition  “I  am  dead  with  Christ;  and  I am  buried  with 
Christ:  and  I am  alive  again  unto  God  through  Christ;  and  am  risen  with 
Christ:  and  I am  glorified  with  Christ,"  Rom.  6 : 8,  and  6 : 4,  11.  Col. 
3 : 1.  Rom.  8 : 17.  Nay,  yet  more,  my  sufferings  are  Christ’s,  Col.  1 : 24. 
And  Christ’s  sufferings  are  mine ; I am  in  Christ  an  heir  of  glory,  Rom. 
8 : 17.  Aud  Christ  is  in  me  the  hope  of  glory,  Col.  1:27.  0 my  Christ, 


LOOKING  UNTO  JESUS. 


223 


CHAP. 


II.] 


my  life,  what  am  I,  or  what  is  my  father's  house,  that  thou  shouldst  come 
down  into  me,  that  thou  shouldst  be  conceived  in  the  womb  of  my  poor 
sinful  heart,  that  thou  shouldst  give  my  soul  a new  and  spiritual  life,  a life 
begun  in  grace,  and  ending  in  eternal  glory  ? I shall  not  reckon  up  any 
more  privileges  of  this  union,  methinks  I should  not  need ; if  I tell  you  of 
grace  and  glory,  what  can  I more  ? Glory  is  the  highest  pitch,  and  Christ 
tells  you  concerning  it,  “The  glory  which  thou  gavest  me,  I have  given 
them,  that  they  may  be  one,  even  as  we  are  one,"  John  17  : 22.  Ah,  my 
brethren  ! to  be  so  like  Christ  as  to  be  one  with  Christ,  it  is  near  indeed ; 

0 let  us  conform  to  Christ  in  this ; he  is  one  with  our  nature  in  an  hypos- 
tatical,  personal  union;  let  us  be  one  with  him  in  a spiritual,  holy  and 
mystical  union ; if  God  be  not  in  our  persons  as  truly,  though  not  as  fully, 
as  in  our  nature,  we  have  no  particular  comfort  from  this  design  of  his 
personal,  hypostatical  and  wonderful  union. 

6.  Christ  was  born,  so  must  we  be  new-born  ; to  this  I have  spoken  when 

1 laid  it  down  as  an  evidence,  That  “ unto  us  a child  is  born,  and  unto  us 
a Son  is  given/'  only  one  word  more  ; we  must  be  new-born  ; as  once  born 
by  nature,  so  new-born  by  grace ; there  must  be  some  resemblance  in  us  of 
Christ  born  amongst  us.  As,  1.  Christ  born  had  a Father  in  heaven  and  a 
mother  on  earth ; so  in  our  new  birth  we  must  look  on  God  as  our  Father 
in  heaven,  and  on  the  church  as  our  mother  on  earth ; it  was  usually  said, 
“Out  of  the  church  no  salvation,"  and  to  this  the  apostle  alludes,  “Jerusa- 
lem which  is  above  is  free,  which  is  the  mother  of  us  all,"  Gal.  4 : 26.  In- 
deed out  of  the  church,  there  is  no  means  of  salvation,  no  word  to  teach,  no 
sacraments  to  confirm,  nothing  at  all  to  hold  forth  Christ  to  a soul,  and  with- 
out Christ  how  should  there  be  the  salvation  of  souls  ? so  that  we  must  look 
on  the  church  as  our  mother,  and  on  God  as  our  Father : not  that  we  deny 
some  to  be  as  spiritual  fathers  unto  others,  Paul  tells  the  Corinthians,  that 
he  was  their  Father,  “ Though  ye  have  ten  thousand  instructers  in  Christ, 
yet  have  ye  not  many  fathers,  for  in  Christ  Jesus  I have  begotten  you 
through  the  gospel,"  1 Cor.  4 : 15.  But  alas  ! such  fathers  are  but  minis- 
terial fathers,  and  therefore  Paul  seems  to  correct  himself,  “ Who  is  Paul  ? 
And  who  is  Apollos  ? but  ministers  by  whom  ye  believed,  even  as  the  Lord 
gave  to  every  man  V}  1 Cor.  3:5.  It  is  God  only  is  our  Father  principally, 
originally,  supremely : God  only  puts  grace  and  virtue  into  the  womb  of 
the  soul : it  is  not  possible  that  any  creature  should  be  a creator  of  the  new 
creature.  0 then,  let  us  look  up  unto  heaven  and  say,  “ 0 Lord,  new-make 
me,  new-create  me,  0 be  thou  my  Father." 

2.  When  Christ  was  born,  all  Jerusalem  was  troubled ; so  when  this 
new  birth  is,  we  must  look  for  it,  that  much  commotion,  and  much  divi- 
sion of  heart  will  be  ; the  devil  could  not  be  cast  out  of  the  possessed  person, 
but  he  would  exceedingly  tear  and  torment  the  possessed  person  : the 
truth  is  we  cannot  expect  that  Christ  should  expel  Satan  from  those  holds 
and  dominions  he  hath  over  us,  but  he  will  be  sure  to  put  us  to  great  fear 
and  terror  in  heart.  Besides,  not  only  the  evil  Spirit,  but  God’s  Spirit  is 
for  a while  a Spirit  of  bondage,  to  make  every  thing  as  a mighty  burden 
unto  us : there  are  many  pretenders  to  the  grace  of  God  in  Christ,  but  they 
cannot  abide  to  hear  of  any  pains  or  pangs  in  this  new  birth ; 0 this  is 
legal  ! but  I pray  thee  tell  me,  dost  thou  ever  know  any  woman  bring  forth 
in  her  sleep  or  in  a dream,  without  feeling  any  pain  ? And  how  then  should 
the  heart  of  man  be  thus  new  changed  and  new  moulded  without  several 
pangs  ? Look,  as  it  is  in  the  natural  birth,  there  are  many  pangs  and  trou- 
bles, “ In  sorrow  shalt  thou  bring  forth  children  :"  so  it  is,  and  must  be  in 
our  spiritual  birth,  there  is  usually  (I  will  not  say  always,  to  such  or  such  a 
degree)  many  pangs  and  troubles,  there  is  many  a throb,  and  many  a heart 
ache  ere  Christ  be  formed  in  us. 


224 


LOOKING  UNTO  JESUS. 


[BOOK  IY. 

3.  When  Christ  was  born,  there  was  discovery  of  many  of  the  glorious 
attributes  of  God ; then,  “ Mercy  and  truth  met  together,  and  righteousness 
and  peace  kissed  each  other  then  especially  was  a discovery  of  the  good- 
ness, and  power,  and  wisdom,  and  holiness  of  God.  So  when  this  new  birth 
is,  we  must  look  upon  it  as  a glorious  discovery  of  those  lovely  attributes. 
As,  1.  Of  his  mercy,  goodness,  love  ; how  often  is  this  called  his  grace,  and 
the  riches  of  his  grace  ? Christian  ! you  that  know  what  the  new  birth 
means,  do  not  you  say,  The  goodness  of  God  appears  in  this?  Surely  it  was 
God’s  goodness  to  make  a world,  but  this  is  the  riches  of  his  goodness  to 
create  a new  heart  in  you,  when  man  by  sin  was  fallen,  he  might  have  been 
thrown  away  as  refuse,  fit  fuel  for  everlasting  flames  ; it  might  have  been  with 
mankind  as  it  was  with  devils,  in  their  deluge  God  did  not  provide  an  ark 
to  save  so  many  as  eight  persons,  not  one  angel  that  fell  was  the  object  of 
God’s  grace ; and  that  God  should  pass  by  all  those  angels,  and  many 
thousands  of  the  sons  of  men,  and  yet  that  he  should  look  upon  you  in  your 
blood,  and  bid  you  live,  0 the  goodness  of  God ! 

2.  As  of  the  goodness,  so  in  this  new  birth  there  is  a discovery  of  God’s 
power;  and  hence  it  is  called,  “A  new  creature,”  Gal.  6:15.  The  very 
game  power  that  framed  the  world,  is  the  framer  of  this  new  creature  ; the 
work  of  conversion  is  set  forth  by  the  work  of  creation ; God  only  creates 
man,  and  God  only  converts  man ; in  the  creation  God  said,  " Let  there  be 
light,  and  there  was  light ;”  in  our  conversion,  God  saith,  “ Let  there  be 
light,”  and  presently  the  same  God  shines  in  our  hearts : nay,  this  power 
of  conversion,  in  some  sense  far  passeth  the  creation,  “ To  whom  is  the 
arm  of  the  Lord  revealed,”  Isa.  53  : 1.  The  Lord  puts  to  his  arm,  his  pow- 
er, his  strength  indeed  in  conversion  of  souls : when  he  made  the  world,  he 
met  with  nothing  to  resist  him ; he  only  spake  the  word,  and  it  was  done  ; 
but,  in  the  conversion  of  a sinner,  God  meets  with  the  whole  frame  of  all 
creatures  opposing  and  resisting  him,  the  devil  and  the  world  without,  and 
sin  and  corruption  within ; here  then  must  needs  be  a power  against  all 
power. 

3.  As  of  the  power  and  goodness  of  God,  so  in  this  new  birth  there  is  a 

discovery  of  the  wisdom  of  God.  I might  instance  in  many  particulars ; as, 
1.  In  that  the  regenerate  are  mostly  of  the  meanest  and  most  contemptible 
persons,  “ Not  many  wise,  not  many  noble,”  &c.  1 Cor.  1 : 26.  2.  In  that 

many  times  God  takes  the  worst  weeds  and  makes  the  sweetest  flowers,  thus 
Paul,  Zaccheus,  the  publicans  and  harlots.  3.  In  that  the  regenerate  are 
of  the  fewest,  and  least  number,  ((  Many  are  called,  but  few  are  chosen.” 
4.  In  that  God  ehooseth  such  a time  to  be  his  time  of  love,  wherein  he 
usually  discovers  many  concurrences  of  strange  love  meeting  together,  read 
Ezek.  16  : 4,  5,  6, 8,9.  In  all  these  particulars  is  his  wisdom  wonderful. 

4.  As  of  the  Goodness,  power,  and  wisdom  of  God,  so  in  this  new  birth 
there  is  a discovery  of  the  holiness  of  God.  If  a clod  of  earth,  or  piece  of 
muck  should  be  made  a glorious  star  in  heaven,  it  is  not  more  wonderful 
than  for  a sinner  to  be  made  like  an  angel,  doing  the  will  of  God  : it  argues 
the  holiness  of  God,  and  his  love  of  holiness,  to  make  man  holy ; he  tells 
us,  That  “ without  holiness  none  shall  see  God  ;”  and  therefore  first  he  will 
make  us  holy,  and  then  he  will  bring  us  to  himself.  0 here  is  a blessed 
conformity!  as  Christ  was  born  let  us  be  new-born. 

7.  Christ,  after  his  birth,  did  and  suffered  many  things  in  his  childhood, 
(I  should  be  too  large  to  speak  to  every  particular)  so  should  we  learn  to 
“ bear  God’s  yoke  even  in  our  youth,”  Lam.  3 : 29.  It  is  good  to  imitate 
Christ  even  betimes,  “ Remember  now  thy  Creator  in  the  days  of  thy  youth, 
while  the  evil  days  come  not,  nor  the  years  draw  nigh,  when  thou  shalt  say, 
I have  no  pleasure  in  them,”  Eccl.  12  : 1.  Do  we  not  see  by  experience, 
what  a blessed  thing  a gracious  and  an  holy  education  is  ? “ Train  up  a 


CHAP.  II.] 


LOOKING  UNTO  JESUS. 


225 


child  in  the  way  he  should  go,  and  when  he  is  old  he  will  not  depart  from 
it,”  Prov.  22  : 6.  0 ye  parents,  that  ye  would  do  your  duties,  and  in  that 

respect  imitate  Joseph  and  Mary,  in  their  care  and  nurture  of  the  holy  child 
Jesus;  and  0 ye  children,  that  ye  would  do  your  duties,  and  imitate  Jesus 
the  blessedest  pattern  that  ever  was,  that  as  you  grow  in  stature,  you  also 
might  “ grow  in  favor  with  God  and  man,”  Luke  2 : 52.  Observe  him  in 
the  temple,  when  he  was  but  twelve  years  old,  see  him  in  the  midst  of  the 
doctors,  both  hearing  them,  and  asking  them  questions ; children  while  little 
(if  but  capable  of  instruction)  should  with  their  parents  wait  on  God  in  the 
midst  of  our  assemblies;  Moses  told  Pharaoh,  they  must  have  their  young 
ones  with  them  to  the  solemn  worship,  Exod.  10  : 9.  And  when  Joshua 
read  the  law  of  God  to  the  children  of  Israel,  they  had  their  little  ones 
with  them  in  that  solemn  assembly,  Josh.  8 : 35.  Observe  Christ  also  in 
Nazareth,  where,  during  his  minority,  he  was  ever  subject  to  his  parents ; 
so,  “ Children,  obey  your  parents  in  the  Lord,  for  this  is  right,”  Eph.  6 : 1,  2. 
Not  only  the  law  of  God,  but  the  gospel  of  Christ  makes  mention  of  this, 
“ Honor  thy  father  and  mother,  which  is  the  first  commandment  with  pro- 
mise ;”  I know  the  subjection  of  Christ  extends  to  his  particular  calling, 
and  this  also  is  for  your  imitation ; in  obedience  to  his  supposed  father,  the 
holy  child  would  have  a particular  employment ; something  must  be  done 
for  the  support  of  that  holy  family  wherein  Jesus  lived,  and  to  that  purpose 
he  puts  to  his  own  hands,  and  works  in  the  trade  of  a carpenter ; such  as 
will  live  idle,  and  without  a calling,  that  serve  for  no  other  use  but  to  de- 
vour God’s  creatures,  and  to  make  a dearth,  0 how  unlike  are  they  to  Christ 
Jesus?  It  is  noted  for  a grievous  sin,  and  a chjef  part  of  the  corruption 
of  our  nature,  to  be  unprofitable  to  the  generation  with  whom  we  live ; 
“ They  are  altogether  become  unprofitable,  there  is  none  that  doeth  good,” 
Rom.  3 : 12.  Religion  and  grace  wherever  it  prevaileth,  makes  men  profit- 
able, and,  in  this  respect  the  poorest  servant  and  drudge  may  have  more 
comfort  in  his  estate,  than  the  greatest  gentleman  that  hath  nothing  to  do 
but  to  eat,  and  drink,  and  play. 

Thus  far  we  have  looked  on  Jesus  as  our  Jesus  in  his  incarnation,  or  his 
first  coming  in  the  flesh.  Our  next  work  is  to  look  on  Jesus  carrying  on 
the  great  work  of  man’s  salvation,  during  his  life,  from  John’s  baptism, 
until  his  suffering  and  dying  on  the  cross. 


15 


LOOKING  UNTO  JESUS, 

IN  HIS  LIFE. 


THE  FOURTH  BOOK.  — PART  II. 


CHAPTER  I. 

For  the  Life  was  manifested,  and  we  have  seen  it. — 1 John  1 : 2. 

Sect.  I. — Of  the  Beginning  of  the  Gospel. 

In  this  piece,  as  in  the  former,  we  must  first  lay  down  the  object,  and 
then  direct  you  how  to  look  upon  it. 

The  object  is  Jesus  carrying  on  the  work  of  man’s  salvation,  during  the 
time  of  his  life.  Now,  in  all  the  transactions  of  this  time,  we  shall  observe 
them  as  they  were  carried  on  successively  in  those  three  years  and  a half  of 
his  ministerial  office,  or  if  you  will  in  those  four  complete  years  before  his 
passion  and  death. 

For  the  first  year,  and  his  actings  therein,  the  evangelist  Mark  1 : 1,  be- 
gins thus,  “ The  beginning  of  the  gospel  of  Jesus  Christ  the  Son  of  God,” 
q.  d.  The  beginning  of  that  age  of  the  world,  which  the  prophets  pointed 
out  for  the  time  of  the  good  things  to  come;  or  the  beginning  of  the  exhi- 
bition and  completion  of  that  gospel,  which  in  respect  of  the  promise,  figures 
and  signification,  was  from  the  beginning  of  the  world.  This  beginning 
of  the  gospel,  the  prophets  sometimes  expressed  by  the  term  of  the  last 
days.  “And  it  shall  come  to  pass  in  the  last  days,”  Isa.  2 : 2.  Micah  4 : 1. 
Sometimes  by  the  term  of  the  acceptable  year  of  the  Lord,  “ The  Spirit  of 
the  Lord  is  upon  me,  to  proclaim  the  acceptable  year  of  the  Lord,”  Isa. 
61  : 1,  2.  Sometimes  by  the  term  of  the  kingdom  of  God,  “And  in  the 
days  of  these  kings,  shall  the  God  of  heaven  set  up  a kingdom,  which  shall 
never  be  destroyed,”  Dan.  2 : 44.  Sometimes  by  the  term  of  a new  heaven, 
and  a new  earth,  “Behold  I create  new  heavens,  and  a new  earth,  and  the 
former  shall  not  be  remembered,  nor  come  in  mind,”  Isa.  65  : 17.  How- 
soever it  is  called,  this  is  concluded,  that  the  beginning  of  the  gospel  is  not 
to  be  reckoned  from  the  birth  of  Christ,  but  from  the  beginning  of  the 
ministry  and  preaching  of  John  the  Baptist;  “From  the  days  of  John  the 
Baptist,  (saith  Christ)  the  kingdom  of  heaven  suffereth  violence;  for  all 
the  prophets,  and  the  law  prophesied  until  John,”  Matth.  11  : 12,  13. 
And  when  the  apostles  were  ready,  in  the  room  of  Judas,  to  choose  a new 
apostle,  it  is  said,  That  “ of  those  men  which  companied  with  them  all  the 
time  that  the  Lord  Jesus  went  in  and  out  amongst  them,  beginning  from 
the  baptism  of  John,  unto  the  day  that  he  was  taken  up,  must  one  be 
ordained  to  be  a witness,”  Acts  1 : 21,  22.  And  Peter  preaching  to  Cor- 

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LOOKING  UNTO  JESUS. 


227 


nelius,  and  his  friends,  he  tells  them,  “ That  the  word  (or  gospel)  was 
published  throughout  all  Judea,  and  began  from  Galilee,  after  the  baptism 
which  John  preached/’  Acts  10  : 87.  And  see  but  how  immediately  these 
words  follow,  “The  beginning  of  the  gospel  of  Jesus  Christ,  the  Son  of 
God  ; as  it  is  written  in  the  prophets,  Behold,  I send  my  messenger  before 
thy  face,  which  shall  prepare  thy  way  before  thee,”  Mark  1:1,2.  I know, 
that  John’s  ministry  was  six  months  before  Christ’s;  and  yet  that  now  was 
the  beginning  of  the  gospel;  it  appears,  1.  In  that  baptism,  (which  was 
only  used  amongst  the  Jews  for  the  admission  of  proselytes  or  Heathens  to 
their  church)  is  now  published,  and  proposed  to  the  Jews  themselves,  show- 
ing, 1.  That  now  they  were  to  be  entered  and  transplanted  into  a new  pro- 
fession. And,  2.  That  the  Gentiles  and  they  now  were  to  be  knit  into 
one  church  and  body.  And,  3.  It  appears,  in  that  the  doctrine  and  preach- 
ing of  John,  was  in  a different  strain  from  the  literal  doctrine  of  the  law, 
as  it  is  taken  in  the  sense  of  the  Jews  ; for  that  called  all  for  works  and 
for  exact  performance,  “ Do  this  and  live;”  but  John  called  for  repentance, 
and  for  renewing  of  the  mind,  and  for  belief  in  him  that  was  coming  after, 
disclaiming  all  righteousness  by  the  works  of  the  law ; so  that  here  was 
new  heavens,  and  a new  earth  begun  to  be  created,  a new  commandment 
given,  a new  church  founded,  justification  by  works  cried  down,  and  the 
doctrine  of  faith  and  repentance  advanced  and  set  up. 

Hence  one  observes,  ( Light/ . Har.  of  the  four  Evan.')  That  the  Evan- 
gelist Luke  3 : 1,  2.  points  out  this  year  in  a special  manner;  it  was  the  fif- 
teenth year  of  Tiberius  Caesar,  at  which  time  (says  he)  Pilate  was  governor 
of  Judea,  Herod  was  tetrarch  of  Galilee,  Philip  was  tetrarch  of  Iturea, 
Lysanias  was  tetrarch  of  Abilene,  and  Annas  and  Caiaphas  were  high  priests. 
And  then,  even  then,  The  word  of  God  came  unto  John  the  Son  of  Zacha- 
rias  iu  the  wilderness.  See  how  exact  the  evangelist  seems,  that  so  remark- 
able a year  of  the  beginning  of  the  Gospel  might  be  fixed  and  made  known 
to  all  the  world.  In  this  respect  I shall  begin  the  first  year  of  Christ’s  life, 
with  the  beginning  of  John’s  preaching,  which  was  six  months  current  be- 
fore the  ministry  of  Christ;  and  in  the  compass  of  this  first  year,  I shall 
handle  these  particulars. 

1.  The  preaching  of  John  Baptist.  2.  The  baptism  of  Christ  Jesus.  3. 
The  fasting  and  temptation  of  Christ  in  the  wilderness.  4.  The  first  mani- 
festation of  Jesus  by  his  several  witnesses.  5.  Christ’s  whipping  the  buyers  and 
sellers  out  of  the  temple.  Observe,  that  every  of  these  four  years,  I shall 
end  at  one  of  the  passovers,  of  which  we  read  during  Christ’s  ministry ; as 
of  the  first  passover,  John  2 : 13.  Of  the  second  passover,  in  John  5:1. 
Of  the  third  passover,  John  6: 4.  Of  the  fourth  passover,  John  13:1. 
And  first,  of  the  first  year  to  the  end  of  the  first  passover. 

Sect.  II. — Of  the  preaching  of  John  the  Baptist. 

1.  For  the  preaching  of  John  the  Baptist : now  it  was  that  the  gospel 
began  to  dawn;  and  John,  like  the  morning  star,  or  the  blushing  day, 
springing  from  the  windows  in  the  east,  foretells  the  approaching  of  the  Sun 
of  righteousness ; now  it  was  that  he  laid  the  first  rough,  hard  and  unhewn 
stone  of  the  building  in  mortification,  self-denial,  and  doing  violence  to  our 
natural  affections.  I read  not  that  ever  John  wrought  a miracle,  but  he  was 
a man  of  an  austere  life  ; and  good  works  convince  more  than  miracles  them- 
selves. It  is  storied  of  one  Pachomius,  a soldier  under  Constantine  the 
emperor,  that  his  army  being  well  near  starved  for  want  of  necessary  provi- 
sion, he  came  to  a city  of  Christians  ; and  they  of  their  own  charity  relieved 
them  speedily  and  freely  ; he  wondering  at  their  so  free  and  cheerful  dispen 
sation,  inquiring  what  kind  of  people  those  were,  whom  he  saw  so  bountiful  ? 
It  was  answered,  They  were  Christians,  whose  profession  it  was  to  hurt  no 


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[BOOK  IV. 


man,  to  do  good  to  every,  man.  Hereupon  the  soldier  convinced  of  the  ex- 
cellency of  this  religion,  he  threw  away  his  arms,  and  became  a Christian, 
and  a saint.  To  this  purpose,  I suppose,  John  the  Baptist  spent  his  time 
in  prayer,  meditations,  affections,  and  colloquies  with  Grod,  eating  flies  and 
wild  honey  in  the  wilderness,  that  he  might  be  made  a fit  instrument  of 
preparation  and  dissemination  of  the  gospel  of  Christ. 

In  his  sermons,  he  sometimes  gave  particular  schedules  of  duty  to  several 
states  of  persons,  he  sharply  reproved  the  Pharisees  for  their  hypocrisy  and 
impiety ; he  gently  guided  others  into  the  ways  of  righteousness,  calling  them 
the  “ straight  ways  of  the  Lord  ;”  and  by  such  discourses  and  baptism,  he  dis- 
posed the  spirits  of  men  for  the  entertaining  of  the  Messias,  and  the  doctrine 
of  the  gospel.  John’s  sermons  were  the  sermons  of  Jesus,  as  a preface  to 
a discourse. 

But  observe  this,  that  his  most  usual  note  was  repentance,  “ The  axe  to 
the  root,  the  fan  to  the  floor,  the  chaff  to  the  fire  as  his  raiment  was  rough, 
so  was  his  tongue  : and  thus  must  the  way  be  made  for  Christ  in  stubborn 
obstinate  hearts  : plausibility,  or  pleasing  of  the  flesh  is  no  fit  preface  to  re- 
generation; if  the  heart  of  man  had  continued  upright,  Christ  might  have 
been  entertained  without  contradiction  ; but  now  violence  must  be  offered 
to  our  corruptions,  ere  we  can  have  room  for  grace  ; if  the  great  way-maker 
do  not  cast  down  hills,  and  raise  up  valleys  in  the  bosoms  of  men,  there  is 
no  passage  for  Christ : never  will  Christ  come  into  that  soul,  where  the 
herald  of  repentance,  either  on  one  motive  or  other,  hath  not  been  before 
him. 

Shall  we  hear  that  sermon  which  John  preached  in  his  own  words  ? 
Matth.  3:2.  in  brief  gives  it  in  thus,  “ Repent  ye,  for  the  kingdom  of 
heaven  is  at  hand  these  are  the  words  when  he  first  began  to  preach  the 
gospel  of  Christ  ; and  indeed  we  find  Christ  himself  doth  preach  the  same 
doctrine  in  the  same  words,  “Jesus  began  to  preach,  and  to  say,  Repent, 
for  the  kingdom  of  heaven  is  at  hand,”  Matth.  4:17.  And  when  Christ 
sent  out  his  disciples  to  preach  the  gospel,  he  commanded  them  to  preach 
the  same  doctrine  also,  “ Gro  ye,  preach,  saying,  Repent;  for  the  kingdom 
of  heaven  is  at  hand,”  Matth.  6 : 12.  and  10 : 7,  In  this  sermon  we  must 
observe  these  two  parts,  here  is,  1.  A duty.  And  2.  a motive  to  this  duty. 
1.  The  duty  is,  Repent;  it  is  not  a legal  but  an  evangelical  repentance  that 
is  here  meant : indeed  the  law  strictly  takes  no  notice  of  repentance,  but 
the  gospel  : true,  and  thorough,  and  consummate  repentance  is  a gospel 
grace.  2.  The  motive  is  this,  “For  the  kingdom  of  heaven  is  at  hand.” 
This  phrase,  “ The  kingdom  of  heaven  ;”  hath  several  acceptations,  and  ac- 
cordingly it  hath  occasioned  some  differences.  1.  Sometimes  it  is  taken 
for  that  glorious  condition  of  the  other  world  : this  may  be  implied  : but 
this  I suppose  few  understand  to  be  the  sense  of  this  place.  2.  Sometimes 
it  is  taken  for  the  church  of  Christ ; q.  d.  Repent,  for  now  the  pedagogy  of 
the  Jews  is  expiring,  or  breathing  its  last,  and  the  church  of  Christ  is  at 
hand,  a people  that  shall  bear  the  very  style  of  Christians  ; that  shall  profess 
Christ,  and  close  with  Christ  as  their  Saviour  and  Messiah  : Of  which  church 
that  you  may  be  a part,  prepare  for  it,  repent.  3.  Sometimes  it  is  taken 
for  the  spiritual  kingdom  of  Christ,  in  opposition  to  those  earthly  temporal 
kingdoms,  which  bore  the  sway,  and  domineered  over  all  the  world  with 
cruelty  and  tyranny,  before  Christ’s  coming : of  this  Daniel,  2 : 44.  prophe- 
sied, “ And  in  the  days  of  the  kings,  shall  the  Grod  of  heaven  set  up  a king- 
dom, which  shall  never  be  destroyed  ;”  Now,  what  was  this  kingdom,  but 
the  kingdom  of  grace  ? It  is  by  an  Hebraism  called,  The  kingdom  of  heaven, 
that  is,  an  heavenly  kingdom  : The  Jews  expected  the  Messiah,  and  dream- 
ed of  an  outward,  glorious,  and  pompous  kingdom  : now,  saith  John,  The 
Messiah  is  come,  and  his  kingdom  is  come,  but  it  is  not  earthly,  but  an 


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LOOKING  UNTO  JESUS. 


229 


heavenly  kingdom,  and  therefore  repent.  4.  Sometimes  it  is  taken  for  the 
preaching  of  the  gospel,  or  for  the  preaching  of  the  kingdom  of  grace  and 
mercy  of  God  in  Christ  unto  men  : q.  <7.  “ 0 sirs  ! look  about  you,  there 

is  now  a discovery  made  of  the  glory  and  grace  of  God,  in  another  way  than 
ever  formerly  ; and  therefore  prepare  for  it,  repent.”  5.  Sometimes  it  is 
taken  for  the  gospel  of  Christ,  as  it  is  published  and  preached  unto  all  na- 
tions; observe,  I do  not  only  say  for  the  gospel,  as  it  is  preached  ; but  as  it 
is  preached  to  the  Gentiles,  or  among  all  nations ; and  this  shows  how  pro- 
per and  pregnant  an  argument  this  was  to  enforce  the  doctrine  and  practice 
of  repentance  upon  the  Jews,  because  the  calling  of  the  Gentiles  was  near 
at  hand,  which  would  prove  their  rejection  aud  casting  off,  if  they  did  not 
repent. 

Oh  how  seasonable  is  this  sermon  to  us?  Christians  ! hath  not  the  king- 
dom of  heaven  approached  unto  us  ? Take  the  kingdom  of  heaven  for  the 
kingdom  of  glory,  are  we  not  near  to  the  door  of  glory,  to  the  confines  of 
eternity?  “ What  is  our  life,  but  a vapor  that  appeareth  for  a little  time, 
and  after  it  vauisheth  away?”  We  know  not  but  ere  the  sun  has  run  one 
round,  our  souls  may  be  in  that  world  of  souls,  and  so  either  in  heaven  or 
hell.  Or  take  the  kingdom  of  heaven  for  the  church  of  Christ,  and  what 
expectations  have  we  now  of  the  flourishing  state  of  Christ’s  church  here 
upon  earth  ? “Then  shall  the  children  of  Israel  and  Judah  be  gathered 
together,  — for  great  shall  be  the  day  of  Jezreel,”  Hos.  1 : 11.  A time  is 
at  hand,  that  Israel  and  Judah  shall  be  called  together,  that  the  fulness  of 
the  Gentiles  shall  come  in  ; and  what  is  this,  but  the  great  day  of  Jezreel  ? 
Oh  then  what  manner  of  persons  ought  we  to  be?  How  spiritual?  How 
heavenly  minded  ? “Arise,  arise,  shake  off  thy  dust,  for  thy  light  is  coming, 
and  the  glory  of  the  Lord  is  rising  upon  thee,”  or,  take  the  kingdom  of 
heaven,  for  the  preaching  of  the  gospel  of  grace,  mercy  and  goodness  of 
God  in  Christ,  what  preachings  are  now  in  comparison  of  what  hath  been 
formerly?  How  doth  the  Lord  set  forth  his  free  love,  and  free  grace  in  the 
churches  of  Christ?  No  question  but  many  former  ages  have  enjoyed  their 
discoveries  in  some  sweet  measure,  and  yet  after  ages  wonder  that  they 
have  known  no  more  ? And  how  much  of  the  kingdom  of  heaven  do  saints 
find  in  this  age,  as  if  there  were  a new  manifestation  of  God  unto  the 
world  ? And  yet  I must  tell  you,  that  the  ages  to  come  shall  know  more 
of  this  kingdom,  there  shall  be  further  and  further  openings  of  this  great 
mystery  of  grace  unto  the  sons  of  men  : mark  the  apostle,  “ That  in  the 
ages  to  come  he  might  show  the  exceeding  riches  of  his  grace,  in  his  kind- 
ness towards  us  through  Jesus  Christ,”  Eph.  2 : 7.  How  is  this?  Had 
not  God  revealed  grace  enough  in  former  ages?  Or  had  not  God  revealed 
grace  enough  in  that  present  age  ? Hid  he  not  then  call  in  the  Gentiles  ? 
Were  not  many  thousands  converted  at  one  only  sermon  ? What  a deal  of 
that  grace  had  Paul  himself  received  ? He  tells  us  that  “ the  grace  of  our 
Lord  Jesus  was  exceeding  abundant  to  him  wards,”  1 Tim.  1 : 3.  And  is 
there  yet  more  grace  to  be  revealed  ? 0 yes ! herein  lies  the  mystery  of 

grace,  That  he  hath  reserved  exceeding  riches  of  grace  for  the  ages  to  come, 
grace  that  never  saw  light  before ; and  I believe  there  is  yet  a fuller  maga- 
zine of  the  riches  of  his  grace  for  latter  ages,  even  for  the  ages  to  come  to 
be  discovered,  than  ever  was  yet.  Oh  then  repent,  repent ! Why  ? “ For 
the  kingdom  of  heaven  is  at  hand;”  the  very  openings  of  God’s  love  and 
grace  unto  souls,  is  a way  and  motive  to  draw  our  souls  unto  God.  Or  take 
the  kingdom  of  heaven  for  the  preaching  of  the  gospel  to  all  nations,  Jews 
and  Gentiles,  what  fears  and  jealousies  may  this  breed  in  us  as  well  as  the 
Jews  ? 0 boast  not  against  the  branches  ! It  may  be  thou  wilt  say,  “ The 

branches  were  broken  off,  that  I might  be  grafted  in.  Well,  because  of  un- 
belief they  were  broken  off,  and  thou  standest  by  faith ; be  not  high  minded, 


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[BOOK  IV. 


but  fear.  For  if  God  spared  not  the  natural  branches,  take  heed  lest  he 
also  spare  not  thee : behold  therefore  the  goodness,  and  severity  of  God,  ou 
them  which  fell  severity;  but  towards  thee  goodness,  if  thou  continue  in 
his  goodness,  otherwise  thou  shalt  be  cut  off.”  But  I must  not  dwell  on 
this;  my  design  is  to  consider  of  Jesus,  and  of  the  transactions  of  Jesus 
in  reference  to  our  souls'  health:  now,  John's  sermons  were  only  a pre- 
parative to  the  manifestation  of  Jesus  ; he  was  only  the  fore-runner  of  Christ, 
and  not  Christ  himself,  as  himself  witnesseth. 

Sect.  III.  — Of  the  Baptism  of  Jesus. 

2.  For  the  Baptism  of  Christ.  He  that  formerly  was  circumcised  would 
now  be  baptized,  he  was  circumcised  to  sanctify  his  church  that  was,  and 
he  was  baptized  to  sanctify  his  church  that  should  be  : we  find  him  in  both 
testaments  opening  a way  into  heaven.  This  was  the  first  appearing  of 
Christ  in  reference  to  his  ministerial  office  : he  that  lay  hid  in  the  counsel 
of  God  from  all  eternity,  and  he  that  lay  hid  in  the  womb  of  his  mother  for 
the  space  of  forty  weeks,  and  he  that  lay  hid  in  Nazareth  for  the  space  of 
thirty  years,  now  at  last  he  begins  to  show  himself  to  the  world,  and  “ he 
comes  from  Galilee  to  Jordan,  to  be  baptized  of  him,”  Matfch.  3 : 13.  The 
day  was  but  a little  broke  in  John  the  Baptist,  but  Christ  the  Sun  of  right- 
eousness soon  entered  upon  our  hemisphere;  indeed  now  was  the  full  time 
come,  that  Jesus  took  leave  of  his  mother,  and  his  trade,  to  begin  his 
Father's  work,  in  order  to  the  redemption  of  the  world.  For  the  clearer 
uuderstauding  of  Christ’s  baptism,  we  shall  examine  these  particulars. 

1.  What  reason  had  Christ  to  be  baptized? 

2.  How  was  it  that  John  knew  him  to  be  Christ? 

3.  Wherein  was  the  glory  of  Christ’s  baptism  ? 

4.  What  was  the  prayer  of  Christ,  at,  or  after  his  baptism  ? 

5.  Why  was  it  that  the  Holy  Ghost  descended  on  Jesus? 

6.  Upon  what  account  was  it  that  the  Holy  Ghost  should  reveal  himself 
at  this  time?  And  why  in  the  form  of  a dove,  rather  than  some  other 
form  ? 

1.  What  reason  had  Christ  to  be  baptized  ? We  find  John  himself 
wondering  at  this,  “ I have  need  to  be  baptized  of  thee,  and  comest  thou 
to  me  ?”  Matth.  3 : 14.  Many  reasons  are  given  for  Christ's  baptism  ; As, 
1.  That  by  this  symbol  he  might  enter  himself  into  the  society  of  Chris- 
tians; just  like  a king,  that  to  endear  himself  to  any  city  of  his  subjects, 
he  condescends  to  be  made  a free  man  of  that  gity.  2.  That  he  might  bear 
witness  to  the  preaching  and  baptism  of  John,  and  might  reciprocally  re- 
ceive a testimony  from  John.  3.  That  by  his  own  baptism,  he  might 
sanctify  the  water  of  baptism  to  his  own  church.  4.  That  he  might  give 
an  example  himself  of  the  performance  of  that,  which  he  enjoined  on  others. 
5.  That  he  might  receive  testimony  from  heaven,  that  he  was  the  Son  of 
.God.  6.  That  he  might  fulfil  all  righteousness:  not  only  the  moral,  but 
the  figurative,  ceremonial  and  typical  : some  think  that  the  ceremony,  to 
which  our  Saviour  looked  at  in  these  words,  was  the  washing  of  the  priests 
in  water,  when  they  entered  into  their  function.  “And  Aaron,  and  his  sons 
thou  shalt  bring  to  the  door  of  the  tabernacle  of  the  congregation,  and  shalt 
wash  them  with  water,”  Exod.  29  : 4.  Lev.  8 : 6.  And  surely  this  was 
the  main  reason  of  Christ’s  being  baptized,  That  by  this  baptism  he  might 
be  installed  into  his  ministerial  office. 

2.  How  did  John  know  him  to  be  the  Christ?  It  is  very  probable  he 
had  Dever  seen  his  face  before;  they  had  in  their  infancy  been  driven  to 
several  places,  and  they  were  designed  to  several  employments,  aud  never 
met  (as  we  may  well  conceive)  till  uow ; besides  the  Baptist  speaks  express- 
ly, “ I knew  him  not,  but  he  that  sent  me  to  baptize  with  water,  the  same 


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CHAP.  II.] 


said  unto  me,  On  whomsoever  thou  shalt  see  the  Spirit  descending,  and 
abiding  on  him,  the  same  is  he  that  baptizeth  with  the  Holy  Ghost/'  John 
1 : 33.  Now  this  descent  of  the  Holy  Ghost  was  not  till  after  baptism  ; 
how  then  did  he  know  him  to  be  Christ  ? 

The  answer  is  given  by  some,  thus,  That  John  knew  Christ  in  some  meas- 
ure before  his  baptism,  but  he  knew  him  not  so  fully  as  after,  when  the 
Holy  Ghost  had  descended  on  him.  Others  thus,  that  John  knew  Christ 
before  his  baptism,  by  a present  revelation,  and  after  baptism  by  a present 
sign  : it  is  not  unlikely,  but  John  knew  Christ  at  his  first  arrival  by  revela- 
tion ; for  if  while  he  was  in  his  mother’s  womb,  he  knew  Christ  being  yet 
unborn,  how  much  more  might  he  know,  and  acknowledge  him  now  at  his 
baptism  ? Thus  Samuel  knew  Saul,  and  thus  John  might  know  Christ. 
But  for  that  knowledge  he  had  after  baptism,  it  was  a further  confirmation 
of  that  same  knowledge  that  he  had  before  baptism,  and  that  not  so  much 
for  his  own  sake,  as  for  the  people’s,  “ I saw  and  bear  record  that  this  is  the 
Sou  of  God,”  John  1 : 34. 

3.  Wherein  was  the  glory  or  excellency  of  Christ’s  baptism  ? The  ancients 
give  many  encomiums  to  it,  and  in  some  respects  prefer  it  to  the  birth  of 
Christ:  Thus  Aug.  &e,rm  36.  “ Many  great  miracles  were  at  Christ’s  birth, 
but  they  were  far  greater  at  his  baptism  ; the  Holy  Ghost  overshadowed  him 
in  the  womb,  but  he  brightly  shone  on  him  in  the  river;  then  was  the 
Father  silent,  not  a word  from  him  ; but  now  a loud  voice  is  heard  from 
heaven,  This  is  my  beloved  Son  in  whom  I am  well  pleased;  then  was  the 
mother  under  suspicion,  because  she  was  found  with  child  without  a father, 
but  now  is  the  mother  greatly  honored,  in  that  the  holy  child  is  fathered  by 
God  himself:”  Then  was  Christ  hid  to  the  world,  and  this  made  John  the 
Baptist  say,  “ There  stands  one  amongst  you  whom  ye  know  not he  was 
before  his  baptism,  as  a sun  in  a cloud,  or  a pearl  in  a shell,  or  a gold  mine 
in  a field,  but  now  he  appears  in  public,  and  to  manifest  his  glory,  the 
heavens  open,  and  from  the  heavens  the  Holy  Ghost  descends,  and  alights 
upon  his  sacred  head,  and  God  the  Father  gives  a voice  from  heaven,  de- 
claring his  divinity  to  the  world.  If  the  Jews  require  a sign,  here  is  not 
one,  but  many  signs  at  once,  which  as  beams  to  discover  a sun,  so  they  dis- 
cover this  Sun  of  righteousness  to  be  risen  amongst  them  : and  herein  was 
the  glory  of  Christ’s  baptism. 

4.  What  was  the  prayer  of  Christ,  at,  or  after  his  baptism  ? The  evan- 

gelist Luke  speaks  of  his  prayer,  “It  came  to  pass  that  Jesus  being  bap- 
tized, and  praying,  the  heavens  were  opened,”  Luke  3:21.  This  was  the 
manner  of  those  that  were  baptized,  as  soon  as  they  were  baptized  to  come 
out  of  the  water  and  pray,  and  some  think  that  these  words,  “ They  were 
baptized  of  him  in  Jordan,  confessing  their  sins,”  Matth.  3 : 36.  hath  refer- 
ence to  this  : if  so,  then  Christ  having  no  sins  to  confess  of  his  own,  the 
tenor  of  his  prayer  must  needs  be  to  some  other  purpose  : but  to  what  pur- 
pose ? Some  say  to  the  same  purpose  as  his  prayers  were  usually,  as  in 
John  17.  “ That  his  Father  would  preserve  his  church  in  uuity  and  truth, 

and  that  he  would  glorify  his  church,  that  they  also  might  be  one,  even  as 
he  and  his  Father  are  one ; and  especially  that  many  might  be  converted  by  his 
ministry,  which  he  was  now  beginning.”  Others  think  that  this  prayer  at 
this  time,  was,  for  that  which  followed  upon  his  very  prayer,  i.  e.  “ That 
the  Holy  Ghost  might  descend,  and  that  the  Father  would  glorify  the  Son 
by  a testimony  from  heaven.”  Indeed  the  text  hath  laid  his  prayer,  and 
the  opening  of  the  heavens  so  close  together,  as  that  it  seems  to  point  out 
what  was  the  tenor  of  his  prayer  by  the  consequent  of  it.  Before  the  heaven 
was  mured  up,  no  dove  to  be  seen,  no  voice  to  be  heard,  but  straight  upon 
it  (as  it  they  had  but  waited  the  last  word  of  his  prayer)  all  of  them  follow  : 
and  in  another  place,  we  find  the  like  return  upon  the  like  prayer,  “ Father, 


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[BOOK  IV. 


glorify  thy  name.  Then  came  there  a voice  from  heaven  saying,  I have 
both  glorified  it,  and  I will  glorify  it  again,”  John  12  : 28.  One  reason  more, 
if  we  consider  that  Christ  was  now  to  enter  upon  the  great  work  of  our  re- 
demption, and  the  preaching  of  the  gospel,  it  will  be  less  strange  to  conceive. 
That  he  prayed  for  the  visible  sealing  of  him  to  that  work  and  office,  by  the 
coming  of  the  Holy  Ghost.  To  this  purpose  is  that  of  the  Evangelist,  “ For 
him  hath  God  the  Father  sealed,”  John  6 : 27.  It  is  a phrase  borrowed 
from  them,  who  gave  their  commissions  under  hand  and  seal;  and  this  is 
certain,  That  upon  his  prayer  God  sent  the  holy  Spirit,  who  sealed  him, 
or  allowed,  and  confirmed  him  to  the  office  of  our  redemption  ; and  therefore 
very  probable  it  is,  That  his  prayer  might  tend  to  that  purpose  : but  herein 
take  heed  of  excluding  what  was  mentioned  in  the  former  opinion.  For  my 
part,  I suppose  Christ’s  prayer  was  both  for  himself  and  all  believers;  that 
the  Holy  Ghost  might  now  be  joined  to  the  water,  and  that  all  others,  that 
should  ever  after  believe  in  his  name  (as  afterwards  he  enlargeth  his  prayer) 
might  have  the  Holy  Ghost  descend  upon  them,  John  17  : 20. 

5.  Why  was  it  that  the  Holy  Ghost  descended  upon  Jesus  ? I answer, 
for  these  reasons:  1.  That  John  the  Baptist  might  be  satisfied;  for  this 
token  was  given  John,  when  he  first  began  to  preach,  “That  upon  whom 
he  should  see  the  Spirit  descending,  and  remaining  on  him,  the  same  is  he 
which  baptizeth  with  the  Holy  Ghost,”  John  1 : 33.  It  was  a sure  sign  to 
the  Baptist,  whereby  to  know  the  Christ,  whose  harbinger  and  prodromus 
he  was.  2.  That  Christ  himself  might  be  anointed,  or  installed  into  his 
function.  “The  Spirit  of  the  Lord  is  upon  me;  because  the  Lord  hath 
anointed  me,  to  preaeh  good  tidings  unto  the  meek,”  &c.  Isa.  61  : 1,  2.  As 
AarOn  and  his  sons  were  anointed  with  material  oil,  when  they  entered  into 
their  offices,  so  Christ  was  by  the  Spirit,  as  it  were,  anointed,  that  so  he 
might  receive  his  consecration,  and  institution  for  the  office,  that  he  was  to 
enter  on,  viz.  The  preaching  and  ministry  of  the  gospel. 

6.  Upon  what  account  was  it,  That  the  Holy  Ghost  should  reveal  him- 
self at  this  time?  And  why  in  the  form  of  a dove,  rather  than  some  other 
form  ? 

To  the  first,  I answer,  The  Holy  Ghost  now  revealed  himself;  because 
the  spiritual  kingdom  and  sceptre  of  Christ,  in  and  by  wt*ich  he  was  to  rule 
all  nations  for  ever  was  now  at  hand.  It  was  agreeable  (saith  my  author, 
Dr.  Light f Harm,  of  the  Evan.')  that  the  spiritualness  of  this  kingdom 
should  be  sealed  and  confirmed  by  the  Holy  Spirit’s  showing  himself  even 
in  the  beginning  of  it.  The  carnal  rites  of  Moses  were  now  to  vanish,  and 
his  corporeal  and  ceremonial  observances  were  now  to  be  changed  into  a 
spiritual  worship  ; and  “ neither  at  Jerusalem,  nor  at  Mount  Gerizim,  nor 
elsewhere,”  must  there  be  any  more  adoration  with  fleshly  and  earthly  cere- 
monies, but  he  that  will  worship  “ God,  must  worship  him  in  spirit  and  in 
truth,,”  John  4 : 21,  24.  And  therefore  it  is  no  wonder,  if  now  the  Holy 
Ghost  do  reveal  himself : I say  now,  when  his  spiritual  dominion  by  sancti- 
fication is  to  begin.  Secondly,  Because  the  Holy  Ghost  was  now  in  a 
special  mauner  to  be  restored  again.  Some  observe,  That  he  was  visibly 
departed  from  Israel,  after  the  death  of  the  last  prophets  : and  therefore 
now  at  his  restoring,  he  comes  in  a visible  and  apparent  form  : and  he  lights 
on  him,  to  whom  it  belongs  to  give  the  Spirit,  and  his  gifts  to  whom  he 
pleaseth.  As  John  had  preached,  That  Christ  should  baptize  with  the  Holy 
Ghost ; so  now  the  Holy  Ghost  comes,  and  abides  on  Jesus  Christ  in  the 
sight  of  John  : as  if  the  Father  should  have  said,  “ Now  I seal  that  power 
and  privilege  to  Christ  my  Son,  which  John  hath  spoken  ; now  the  Holy 
Ghost  is  upon  himself,  and  hereafter  he  shall  baptize  others  with  the  same 
lloly  Ghost.”  Thirdly,  Because  at  the  beginning  of  the  gospel,  it  was 
most  suitable,  That  a full,  clear,  and  sensible  demonstration  of  the  whole 


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CHAP.  II.] 

Trinity  should  be  made.  The  learned  observe,  That  the  Holy  Ghost  in 
scripture  hath  a special  regard  to  express  this  mystery  of  the  Trinity  upon 
singular  occasions  : so  the  very  first  thing  that  is  taught  in  all  the  Bible  is 
this  same  mystery;  “In  the  beginning  God  created/’  there  is  the  Father, 
and  “ God  said/’  there  is  the  Word,  or  the  Son;  “and  the  Spirit  of  God 
moved/’  Gen.  1:1,2,  3.  there  is  the  Holy  Ghost.  And  the  very  first  word 
of  the  Bible,  that  speaks  of  man,  it  holds  out  the  Trinity  as  creating  him  ; 
“ And  God  said,  Let  us  make  man  in  our  own  image,”  Gen.  1 : 26.  He 
saith,  Let  us,  to  show  the  Trinity  of  persons ; and  he  saith,  in  our  image, 
not  in  our  images,  to  show  the  unity  of  essence.  And  when  Moses  begins 
to  rehearse  the  law  to  Israel,  the  first  thing  he  teacheth  them  is,  the  Trinity 
in  Unity,  and  Unity  in  Trinity.  “ Hear,  0 Israel,  the  Lord  our  God,  the 
Lord  is  one,”  Deut.  6 : 4.  The  last  word  One  denotes  the  unity  ; the  three 
words,  The  Lord  our  God,  answer  the  three  persons;  and  the  middle  word, 
our  God,  decyphers  fitly  the  second  person,  who  assumed  our  nature.  How 
fit  then  was  it,  that  at  the  beginning  of  the  new  world,  and  the  new  law, 
and  the  baptism  of  Christ,  the  three  persons  shonld  be  revealed  ; especially 
since  he  ordained  baptism  to  be  administered  in  all  their  uarues  ? “ Baptiz- 
ing them  in  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost,” 
Matth.  28  : 19.  But  where  is  it  revealed  ? See  Matth.  3 : 16, 17.  where  the 
Father  speaks  from  Heaven,  the  Son  comes  out  of  the  water,  and  the  Holy 
Ghost  appears  in  the  likeness  of  a dove.  This  was  the  greatest  meeting 
that  ever  was  upon  the  earth ; every  person  of  the  Trinity  gives  some  sensi- 
ble evidence  of  his  presence  at  it. 

To  the  Second,  Why  in  the  form  of  a dove  rather  than  some  other  form  ? 
Many  reasons  are  given  : As, 

1.  To  show  Christ’s  innocency,  purity,  simplicity,  charity  and  love. 

2.  To  show  what  innocency  and  harmlessness  should  be  in  those  that  are 
baptized. 

3.  To  answer  the  figure  in  Noah’s  flood;  for  as  the  dove  at  that  time 
brought  tidings  of  the  abating  of  the  waters,  so  now  it  brings  tidings  of 
the  abating  of  God’s  wrath  upon  the  preaching  of  the  gospel ; the  first  dove 
we  find  in  the  Bible  is  Noah’s  dove,  with  the  olive  branch  in  her  bill,  pro- 
claiming peace ; the  next  is  David’s  dove,  with  feathers,  silver  white,  as 
noting  sincerity;  then  Isaiah’s  dove,  mourning  with  her  voice,  as  signify- 
ing patience.  And,  lastly,  Christ’s  dove,  innocent  and  harmless;  now  all 
these  properties  meet  in  this  dove,  the  Spirit  of  God.  Much  more  might 
I add  to  these,  but  I desire  to  hasten  to  some  more  edifying  truths. 

Use.  From  this  baptism  of  Christ,  we  may  learn  a practical  necessary 
truth ; there  is  a generation  that  cries  down  baptism  of  water,  and  upon 
this  score;  because  they  suppose  it  was  proper  to  John,  to  “ baptize  only 
with  water,  and  to  Christ,  to  baptize  only  with  the  Holy  Ghost  and  with 
fire.”  Indeed,  Christ  in  his  own  person  baptized  none  otherwise  but  with 
the  Holy  Ghost;  immediately  after  his  ascension,  he  sent  his  Spirit  upon 
the  church,  and  baptized  them  with  fire,  the  Spirit  appearing  like  a flame ; 
and  to  this  day,  (though  not  visible)  he  baptizeth  all  the  saints  with  the 
Holy  Ghost,  and  with  fire;  but  for  all  this,  he  appointed  John,  and  not  only 
John  but  all  his  apostles,  and  their  successors  for  ever,  to  baptize  with 
water,  and  they  did  so,  and  yet  do  so,  obeying  the  perceptive  words  of 
Christ,  which  were  almost  the  last  words  that  he  spake  upon  the  earth. 
And  though  Christ  himself  did  not  baptize  with  water;  yet  Christ  himself 
(we  see  here)  was  baptized  with  water,  he  himself  enters  in  at  that  door, 
by  which  his  disciples  must  for  ever  follow  after  him;  and  indeed  therefore 
he  went  in  at  that  door  of  baptism,  that  he  might  hallow  or  sanctify  the 
entrance,  which  himself  made  to  the  house  he  was  now  a building.  And 
for  the  difference  they  make  betwixt  Christ’s  baptism  and  John’s  baptism ; 


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[BOOK  IY. 


what  is  this  to  the  purpose?  We  all  know  that  in  baptism  are  two  parts; 
the  outward  part,  and  the  inward  part : you  may  call  them,  (if  you  please) 
the  outward  baptism  and  the  inward  baptism ; the  outward  baptism  is  of 
the  minister,  but  the  inward  baptism  is  of  Christ.  But  must  we  separate 
these,  or  rather  join  them,  (if  these  in  ordinary  must  be  joined)  as  we  find 
them  in  Christ,  and  as  we  desire  they  may  be  in  us  ? I cannot  see  but  the 
baptism  we  use,  and  the  baptism  of  John,  are  in  nature  and  substance  one, 
and  the  very  same.  For,  1.  ‘‘John  preached  the  baptism  of  repentance  foi 
the  remission  of  sins/'  Mark  1 : 4.  They  have  therefore  the  same  doctrine, 
and  the  same  promise.  2.  The  baptism  ministered  by  John,  pertained  “to 
the  fulness  of  all  righteousness,”  Matth.  3 : 15,  and  Luke  7 : 29,  30,  testifies, 
that  the  publicans  and  people  being  baptized  by  John,  they  “justified  God; 
but  the  Pharisees  despised  the  counsel  of  God  against  themselves,  and  were 
not  baptized.”  Only  herein  lies  the  difference,  that  John  baptized  in  Christ 
that  should  die,  and  rise  again ; but  we  baptize  in  the  name  of  Christ,  that 
was  dead,  and  risen  again.  It  is  a difference  in  respect  of  circumstance 
but  not  of  the  substance.  Oh,  take  heed  of  throwing  away  the  baptism 
of  water,  upon  the  pretence  of  the  baptism  only  with  fire  ! Christ  (we  see) 
hath  joined  them  together,  and  let  no  man  separate  them  asunder;  Christ 
himself  was  baptized  with  fire,  and  yet  Christ  himself  was  baptized  with 
water. 

Sect.  IY.  — Of  the  Fasting  and  Temptations  of  Christ. 

3.  For  the  fasting  and  temptation  of  Christ  in  the  wilderness.  No 
sooner  is  Christ  come  out  of  the  water  of  baptism,  but  he  presently  enters 
into  the  fire  of  temptation  ; no  sooner  is  the  Holy  Spirit  descended  upon 
his  head,  but  he  is  led  by  the  same  Holy  Spirit  to  be  tempted  in  the  wilder- 
ness ; no  sooner  doth  God  say,  “ This  is  my  Son,”  but  Satan  puts  to  the 
question,  “ If  thou  be  the  Son  of  God.”  All  these  are  but  Christ’s  pre- 
paratives to  his  prophetical  office.  In  the  former  section,  Christ  was  pre- 
pared by  a solemn  consecration,  and  now  he  is  to  be  further  prepared  by 
Satan’s  temptations ; there  is  much  in  this  particular,  and  therefore  in  the 
same  method  as  the  evangelist  lays  it  down,  Matth.  4 : 1,  2,  3,  to  verse  12. 
I shall  proceed,  “ Then  was  Jesus  led  up  of  the  Spirit  into  the  wilderness 
to  be  tempted  of  the  devil,”  &c.  In  the  whole,  we  may  observe  these 
several  branches,  as  first,  The  place  where  the  temptation  was,  to  wit,  the 
wilderness.  Secondly,  The  cause  of  Christ’s  going  to  the  wilderness,  “ the 
Spirit’s  leading.”  Thirdly,  The  eod  of  the  Spirit’s  leading  Christ  into  the 
wilderness,  “ To  be  tempted  of  the  devil.”  Fourthly,  The  time  and  occasion 
of  the  devil’s  onset,  “at  the  end  of  forty  days’  fast,  and  when  he  was  an 
hungered.”  Fifthly,  The  temptations  themselves,  which  are  in  number 
three,  to  which  are  added  as  many  victories,  which  Christ  had  over  the 
tempter;  “ who  therefore  left  him,  and  so  the  angels  came,  and  ministered 
unto  him.”  I shall  begin  first  with  the  place  where  the  temptation  was, 
to  wit,  in  the  wilderness. 

This  wilderness  was  not  that  same  wilderness,  or  not  that  same  place  of 
the  wilderness  wherein  John  the  Baptist  lived,  Matth.  3 : 1.  For  that 
wherein  John  the  Baptist  lived  was  a place  inhabited,  there  was  in  that  place 
cities  and  towns,  and  a number  of  people  to  whom  John  preached,  but  this 
wilderness  was  devoid  of  men,  full  of  wild  beasts,  so  saith  Mark  1 : 13.  “ He 
was  tempted  of  Satan,  and  was  with  the  wild  beasts.”  As  Adam  in  his  in- 
nocency  lived  with  wild  beasts,  and  they  hurt  him  not;  so  Christ  the  second 
Adam  lives  here  in  the  wilderness  with  wild  beasts,  and  he  has  no  hurt  at 
all.  He  is  like  Adam  in  his  safety  and  security,  but  above  Adam  in  resist- 
ing temptation.  Some  say,  That  in  this  wilderness  during  his  forty  days’ 
abode,  Christ  was  perpetually  disturbed  and  assaulted  with  evil  spirits,  how- 


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CHAP.  II.] 


ever  the  last  brunt  is  only  expressed,  because  it  was  most  violent.  Now 
whether  they  appeared  in  any  horrid  and  affrighting  shapes  during  that  time, 
it  is  not  certain;  but  it  is  most  likely,  that  to  a person  of  so  great  sanctity, 
and  high  designation  as  Jesus  was,  they  would  appear  more  angelical  and 
immaterial,  and  in  represeutments  intellectual,  because  Jesus  was  not  a per- 
son of  those  low  weaknesses,  to  be  affrighted  or  troubled  with  any  ugly 
phantasms  ; it  is  not  much  material  toiuquire  of  this,  but  in  this  wilderness, 
(say  they)  Christ  was  perpetually  tempted  ; and,  in  this  respect,  I know  not, 
but  the  devil  had  more  advantage,  now  he  had  Christ  in  the  wilderness ; 
solitariness  is  no  small  help  to  the  speed  of  a temptation.  “ Wo  to  him  that 
is  alone,  for  if  he  fall,  there  is  not  a second  to  take  him  up.”  Others  say, 
That  in  this  wilderness  during  his  forty  days’  abode,  Christ  was  continually 
exercised  in  prayer  and  fasting,  all  that  while  he  had  his  immediate  address- 
es and  colloquies  with  God  : he  knew  he  had  a great  work  of  redemption  to 
promote  ; and  therefore  his  conversation  for  this  interval  must  be  prepara- 
tory to  it : In  this  respect,  I know  not  but  the  wilderness  might  be  an  ad- 
vantage to  Christ’s  design  : In  this  solitary  place,  he  could  not  but  breathe 
out  more  pure  inspiration  ; heaven  usually  is  more  open,  and  God  usually 
more  familiar  and  frequent  in  his  visits  in  such  places.  I know  not  what 
others’  experiences  may  be,  but  if  I have  found  anything  of  God,  or  of  his 
grace,  I may  thank  a wood,  a wilderness,  a desert,  a solitary  place,  for  its 
accommodation  ; and  have  I not  a blessed  pattern  here  before  me  ? It  was 
solitude  and  retirement  in  which  Jesus  kept  his  vigils,  the  desert  places 
heard  him  pray  ; in  privacy  he  was  born,  in  the  wilderness  he  fed  his  thou- 
sands upon  a mountain  apart;  he  was  transfigured  upon  a mountain,  he  died, 
and  from  a mountain  he  ascended  to  his  Father,”  I make  no  question  but  in 
these  retirements,  his  devotion  received  the  advantage  of  convenient  circum- 
stances, especially  of  time  and  place.  And  yet  I dare  not  deny  the  first 
opinion,  for  I suppose  both  Christ  and  the  devil  had  their  advantages  of  this 
wilderness,  the  one  to  pray,  and  the  other  to  tempt. 

2.  The  cause  of  Christ’s  going  into  the  wilderness,  was  the  Spirit’s  lead- 
ing. “■  Then  was-  Jesus  led  of  the  Spirit  into  the  wilderness,”  Christ  was 
led  by  the  good  Spirit,  to  be  tempted  by  the  evil  Spirit.  0 wonder  ! that 
the  same  Spirit  which  was  one  with  the  Father  and  the  Son,  that  same 
Spirit  whereby  Christ  was  conceived,  now  drives  him  or  leads  him  into  the 
wilderness  to  be  tempted  of  the  devil ; the  manner  of  Christ’s  leading  is  a 
question  ; some  think  he  was  led  or  catched  away  from  Jordan,  in  some  visi- 
ble rapture  towards  the  wilderness ; but  to  leave  that,  and  to  come  to  truths 
more  necessary,  Christ  taught  us  to  pray  unto  his  Father,  “ Lead  us  not 
into  temptatiou,”  and  yet  he  himself  is  now  led  into  the  same  temptation, 
which  now  we  must  pray  against;  surely  this  was  for  our  instruction  ; we 
are  not  to  thrust  ourselves  upon  temptation,  Christ  himself  would  not  go 
into  the  combat  uncalled,  unwarranted;  how  then  should  we,  poor  weak- 
lings, presume  upon  any  abilities  of  our  own  ? Who  dares  grapple  with  the 
devil  in  his  own  strength  ? 0 take  heed,  if  we  are  to  pray  not  to  be  led 

into  temptation,  much  more  are  we  to  pray  not  to  run  into  temptation,  be- 
fore we  are  led  ; and  yet  for  the  comfort  of  God’s  people,  if  it  be  so  that  we 
are  led,  if  by  divine  permission,  or  by  inspiration  of  the  Holy  Spirit,  we  are 
engaged  in  an  action,  or  in  a course  of  life  that  is  full  of  temptations,  and 
empty  of  comforts;  let  us  look  upon  it  as  an  issue  of  divine  providence,  in 
which  we  must  glorify  God  ; but  no  argument  of  disfavor,  or  dislove  of  God, 
and  why  ? Because  Christ  himself,  who  could  have  driven  the  devil  away 
with  the  breath  of  his  mouth,  yet  was  by  the  Spirit  of  his  Father  led  to  a 
trial  by  the  spirits  of  darkness.  “ My  brethren,  count  it  all  joy,  (saith 
James)  when  ye  enter  into  divers  temptations,  knowing  that  the  trial  of 
your  faith  worketh  patience,”  James  1 : 2. 


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[BOOK  IV. 


3.  The  end  of  the  Spirit’s  leading  Christ  into  the  wilderness,  it  was  either 
immediate  or  remote.  1.  For  the  immediate  end;  it  was  to  be  tempted  of 
the  devil : to  this  purpose  was  Christ  brought  thither  that  Satan  might 
tempt  him.  One  would  think  it  a very  strange  design,  that  the  Son  of  God 
should  be  brought  into  a wilderness  to  be  set  on  by  all  the  devils  in  hell  ; 
but  in  this  also  God  had  another  remote  end,  i.  e.  his  own  glory  and  our 
good.  1.  His  own  glory  appeared  in  this.  Had  not  Satan  tempted  Christ, 
how  should  Christ  have  overcome  Satan  ? The  first  Adam  was  tempted  and 
vanquished,  the  second  Adam  to  repay  and  repair  that  foil,  doth  vanquish 
in  being  tempted  ; now  herein  was  the  power  of  Christ  exceedingly  mani- 
fested; the  devil  having  the  chain  let  loose,  he  lets  fly  at  Christ  with  all  his 
might;  and  Christ,  that  without  blows,  could  not  have  got  a victory,  by  this 
furious  assault  of  Satan,  he  both  overcomes  him  and  triumphs  over  him. 
And  herein  were  the  graces  of  Christ  exceedingly  manifested  ; how  was  the 
faith,  patience,  humility,  zeal,  and  favor  of  Christ  set  forth,  which  they 
could  not  have  been  if  he  had  always  lain  quietly  in  garrison,  and  never  had 
come  into  the  skirmish?  Who  could  have  felt  the  odoriferous  smells  of 
those  aromatical  spices,  if  they  had  not  been  pounded  and  bruised  in  this 
mortar  of  temptation  ? It  was  by  this  means  that  the  graces  of  Christ  clearly 
shined  forth  to  his  eternal  praise.  2.  As  it  was  for  his  glory,  so  also  for 
our  good.  Now  we  see  what  manner  of  adversary  we  have,  how  he  fights, 
and  how  he  is  resisted,  and  how  overcome;  now  we  see  the  dearer  we  are 
to  God,  the  more  obuoxious  we  are  to  a trial  of  temptation;  now  we  see 
that  the  best  saints  may  be  tempted  or  allured  to  the  worst  of  evils;  since 
Christ  himself  is  solicited  to  infidelity,  covetousness  and  idolatry  ; now  we 
see,  “ That  we  have  not  a Saviour  and  High  Priest,  that  cannot  be  touched 
with  the  feeling  of  our  infirmities,  but  such  an  one  as  was  in  all  things 
tempted  in  like  sort,  yet,  without  sin  ; and  therefore  we  may  go  boldly  to 
the  throne  of  grace,  that  we  may  receive  mercy,  and  find  grace  to  help  in 
time  of  need,”  Heb.  4 : 15,  16. 

4.  The  time  and  occasion  of  the  devil’s  onset,  it  was  u at  the  end  of  forty 
days’  fast,  and  when  he  was  an  hungered.”  Some  say,  (as  you  have  heard) 
that  all  these  forty  days,  when  Christ  was  in  the  wilderness  he  was  tempted 
only  invisibly  : for  Satan  during  that  time,  assumed  not  any  visible  or  con- 
spicuous shape,  which  at  the  end  of  the  forty  days,  (say  they)  he  did  : my 
meaning  is  not  to  controvert  these  points.  Howsoever  for  his  tempting, 
yet  for  his  fasting  forty  days  and  forty  nights,  there  is  no  controversy  : and 
of  that  we  had  some  types  before  Christ  came  into  the  world  ; thus  Moses 
fasted  forty  days  at  the  delivery  of  the  law ; and  Elias  fasted  forty  days  at 
the  restitution  of  the  law ; and  to  fulfil  the  time  of  both  these  types,  Christ 
thinks  it  fit  to  fast  forty  days  at  the  accomplishment  of  the  law  and  the  pro- 
mulgation of  the  gospel.  In  fasting  so  long,  Christ  manifests  his  almighty 
power,  and  in  fasting  no  longer,  Christ  manifests  the  truth  of  his  manhood 
and  of  his  weakness,  that  he  might  prove  that  there  was  no  difference  be- 
twixt him  and  us  but  sin,  he  both  fasted  and  was  an  hungered  : we  know 
well  enough,  that  Christ  could  have  lived  without  meat,  and  he  could  have 
fasted  without  hunger;  it  had  been  an  easy  matter  for  him  to  have  sup- 
ported his  body  without  any  means  of  nourishment  of  life ; but  to  show 
that  he  was  man,  as  well  as  God,  and  so  a fit  Mediator  betwixt  God  and 
man,  he  would  both  feed  and  fast,  make  use  of  the  creature,  and  withal 
suffer  hunger. — And  now  our  Saviour  is  an  hungered,  this  gives  occasion 
to  Satan  to  set  upon  him  with  his  fierce  and  violent  temptations;  he  knows 
well  what  baits  to  fish  withal,  and  when,  and  how  to  lay  them  : he  hath 
temptations  of  all  sorts,  he  hath  apples  to  cozen  children,  and  gold  for  men  : 
he  hath  the  vanities  of  the  world  for  the  intemperate,  and  the  kingdoms  of 
the  world  for  the  ambitious : he  considers  the  temper  and  constitution  of 


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CHAP.  II.] 

the  person  he  is  to  tempt,  and  he  observes  all  our  exterior  accidents,  occa- 
sions and  opportunities ; but  of  this  hereafter. 

5.  The  temptations  themselves  are  in  number  three  : whereof  the  first 
was  this,  “ If  thou  be  the  Son  of  God,  command  that  these  stones  be  made 
bread,”  Matth.  4 : 3.  What  an  horrible  entrance  is  this?  “ If  thou  be  the 
Son  of  God no  question  Satan  had  heard  the  glad  tidings  of  the  angel, 
be  saw  the  star,  and  the  journey,  and  the  offering  of  the  sages;  he  could 
not  but  take  notice  of  the  gratulations  of  Zachary,  Simeon,  Anna;  and  of 
late  he  saw  the  heavens  open,  and  heard  the  voice  that  came  down  from 
heaven,  “ This  is  my  beloved  Son,  in  whom  I am  well  pleased.”  And  yet 
now  that  he  saw  Christ  fainting  with  hunger,  as  not  comprehending  how 
infirmities  could  consist  with  a Godhead,  he  put  it  to  the  question,  “ If  thou 
be  the  Son  of  God.”  Oh  ! here  is  a point,  in  which  lies  all  our  happiness. 
Ilow  miserable  were  we,  if  Christ  were  not  indeed  and  in  truth  the  Son  of 
God  ? Satan  strikes  at  the  root  in  this  supposition,  “ If  thou  be  the  Son  of 
God.”  Surely  all  the  work  of  our  redemption,  and  all  the  work  of  our 
salvation  depends  upon  this  one  necessary  truth,  that  ‘‘Jesus  Christ  is  the 
Son  of  God.”  If  Christ  had  not  been  the  Son  of  God,  how  should  he 
have  ransomed  the  world  ! How  should  he  have  done,  or  how  should  he 
have  suffered  that  which  was  satisfactory  to  his  Father’s  wrath?  How 
should  his  life  or  death  have  been  valuable  to  the  sins  of  all  the  world  ? 
If  Christ  be  not  the  Son  of  God,  we  are  all  gone,  we  are  lost,  we  are  un- 
done, we  are  damned  for  ever : 0,  alas ! farewell  glory,  farewell  happiness, 
farewell  heaven,  if  Christ  be  not  the  Son  of'God,  we  must  never  come 
there.  Well,  Satan,  thou  beginnest  thy  assault  like  a devil  indeed,  “ If 
thou  be  the  Son  of  God;”  but  what  then?  “Command  that  these  stones 
be  made  bread.”  He  knew  Jesus  was  hungry,  and  therefore  he  invites  him 
to  eat  bread  only  of  his  own  providing,  that  so  he  might  refresh  his  hu- 
manity, and  prove  his  divinity,  “ Come,  says  he,  break  thy  fast  upon  the 
expense  of  a miracle  : turn  these  stones  into  bread,  and  it  will  be  some 
argument  that  thou  art  the  Son  of  God.”  There  is  nothing  more  ordinary 
with  our  spiritual  enemy,  than  by  occasion  of  want  to  move  us  to  unwar- 
rantable courses  : “ If  thou  art  poor,  then  steal;  if  thou  canst  not  rise  up 
by  honest  means,  then  use  indirect  means.”  I know  Christ  might  as  law- 
fully have  turned  stones  into  bread  as  turned  water  into  wine;  but  to  do 
this  in  a distrust  of  his  Father’s  providence,  to  work  a miracle  of  Satan’s 
choice,  and  at  Satan’s  bidding,  it  could  not  be  agreeable  with  the  Son  of 
God.  And  hence  Jesus  refuses  to  be  relieved,  he  would  rather  deny  to 
manifest  the  divinity  of  his  person,  than  he  would  do  any  act,  which  had 
in  it  the  intimation  of  a different  spirit.  0 Christians  ! it  is  a sinful,  im- 
pious, wicked  care,  to  take  evil  courses  to  provide  for  our  necessities.  Come, 
it  may  be  thou  hast  found  a way  to  thrive,  which  thou  couldst  not  before  : 
0 take  heed,  was  it  not  of  the  devil’s  promoting  to  change  stones  into  bread, 
sadness  into  sensual  comforts?  If  so,  then  Satan  has  prevailed.  Alas! 
alas!  he  cannot  endure  thou  shouldst  live  a life  of  austerity,  or  self-denial, 
or  of  mortification  ; if  he  can  but  get  thee  to  satisfy  thy  senses,  and  to 
please  thy  natural  desires,  he  then  hath  a fair  field  for  the  battle  : it  were  a 
thousand  times  better  for  us  to  make  stones  our  meat,  and  tears  our  drink, 
than  to  swim  in  our  ill  gotten  goods,  and  in  the  fulness  of  voluptuousness. 

But  what  was  Christ’s  answer?  Why,  thus  “it  is  written,  Man  shall 
pot  live  by  bread  alone,  but  by  every  word  that  proceedeth  out  of  the  mouth 
of  God.”  1.  It  is  written,  he  easily  could  have  confounded  Satan  by  the 
power  of  his  Godhead;  but  he  rather  chose  to  vanquish  him  by  the  sword 
of  his  Spirit.  Surely  this  was  for  our  instruction,  by  this  means  he  teacheth 
us  how  to  resist  and  to  overcome ; nothing  in  heaven  or  earth  can  beat  the 
forces  of  hell,  if  the  word  of  God  cannot  do  it.  0 then  how  should  w*‘ 


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[BOOK  IV. 


pray  with  David  ? <c  Teach  me,  0 Lord,  the  way  of  thy  statutes. — And 
take  not  from  me  the  words  of  truth. — Let  them  be  my  songs  in  the  house 
of  my  pilgrimage. — So  shall  I make  answer  to  my  blasphemers.”  2.  “ Man 
shall  not  live  by  bread,”  &c.  Whilst  we  are  in  God’s  work,  God  hath 
made  a promise  of  the  supply  of  all  provisions  necessary  for  us:  now  this 
was  the  present  case  of  Jesus,  he  was  now  in  his  Father’s  work,  and  pro- 
moting of  our  interest ; and  therefore  he  was  sure  to  be  provided  for  accord- 
ing to  God’s  word.  Christians,  are  we  in  God’s  service  ? God  will  certainly 
give  us  bread ; and  till  he  does,  we  can  live  by  the  breath  of  his  mouth,  by 
the  light  of  his  countenance,  by  the  refreshment  of  his  promises,  by  “ every 
word  that  proceedeth  out  of  the  mouth  of  God/’  every  word  of  God’s 
mouth  can  create  a grace,  and  every  grace  can  supply  two  necessities,  both 
of  the  body  and  of  the  spirit.  1 remember  one  kept  straitly  in  prison, 
and  sorely  threatened  with  famine,  he  replied,  That  if  he  must  have  no 
bread,  God  would  so  provide  that  he  should  have  no  stomach ; if  our  stock 
be  spent,  God  can  lessen  our  necessities ; if  a tyrant  will  take  away  our 
meat,  God  our  Father  knows  how  to  alter  our  faint,  and  feeble,  and  hungry 
appetites. 

The  second  temptation  is  not  so  sensual ; the  devil  sees  that  was  too  low 
for  Christ,  and  therefore  he  comes  again  with  a temptation  something  more 
spiritual ; verse  5,  6.  “ He  sets  him  on  a pinnacle  of  the  temple,  and 

saith  unto  him,  If  thou  be  the  Son  of  God,  cast  thyself  down,  for  it  is  writ- 
ten, He  shall  give  his  angels  charge  concerning  thee,”  &c.  He  that  was 
content  to  be  led  from  Jordan  into  the  wilderness  for  the  advantage  of  the 
first  temptation,  he  yields  to  be  led  from  the  wilderness  to  Jerusalem,  for 
advantage  to  the  second;  the  wilderness  was  fit  for  a temptation  arising 
from  want,  and  Jerusalem  is  fit  for  a temptation  arising  from  vain  glory; 
Jerusalem  was  the  glory  of  the  world,  the  temple  was  the  glory  of  Jerusa- 
lem, the  pinnacle  was  the  highest  piece  of  the  temple,  and  there  is  Christ 
content  to  be  set  for  the  opportunity  of  temptation.  0 that  Christ  would 
sutler  his  pure  and  sacred  body  to  be  transported,  and  hurried  through  the 
air  by  the  malicious  hand  of  the  old  tempter  ! but  all  this  was  for  us,  he 
cared  not  what  the  devil  did  in  this  way  with  him,  so  that  he  might  but 
free  us  from  the  devil.  Methinks  it  is  a sweet  contemplation  of  a holy 
divine;  he  supposed,  as  if  he  had  seen  Christ  on  the  highest  battlements  of 
the  temple  and  Satan  standing  by  him  with  his  speech  in  his  mouth,  (Dr. 
Flail,)  “ Well  then,  since  in  the  matter  of  nourishment,  thou  wilt  needs 
depend  upon  thy  Father’s  providence,  take  now  a farther  trial  of  that  pro- 
vidence, in  thy  miraculous  preservation,  cast  down  thyself  from  this  height; 
behold  thou  art  here  in  Jerusalem,  the  famous  and  holy  city  of  the  world; 
here  thou  art  on  the  top  of  the  pinnacle  of  the  temple,  which  was  dedica- 
ted to  thy  Father;  and  if  thou  art  God,  why  now  the  eyes  of  all  men  are 
fixed  upon  thee  ? There  cannot  be  devised  a more  ready  way  to  spread  thy 
glory,  and  to  proclaim  thy  Deity,  than  by  casting  thyself  headlong  to  the 
earth;  all  the  world  will  say,  There  is  more  in  thee  than  a man  : and  for 
danger,  (if  thou  art  the  Son  of  God)  there  can  be  none  : what  can  hurt 
him  that  is  the  Son  of  God?  And  wherefore  serves  that  glorious  guard  of 
angels,  which  have  by  divine  commission,  taken  upon  them  the  charge  of 
thy  humanity  ?”  Come,  cast  thyself  down : here  lies  the  temptation, 
“ Come,  cast  thyself  down,”  (saith  Satan,)  but  why  did  not  Satan  cast  him 
down  f He  carried  him  up  thither,  and  was  it  not  more  easy  to  throw  him 
down  thence?  0 no,  the  devil  may  persuade  us  to  a fall,  but  he  cannot 
precipitate  us  without  our  own  act;  his  malice  is  infinite,  but  his  power  is 
limited ; he  cannot  do  us  any  harm  but  by  persuading  us  to  do  it  ourselves ; 
and  therefore  saith  he  to  Christ,  “ Cast  thyself  down.” 

To  this  Christ  answers,  verse  7.  “ Thou  shalt  not  tempt  the  Lord  thy 


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CHAP.  Il  ] 


God.”  Though  it  is  true,  that  God  must  be  trusted  in,  yet  he  must  not  be 
tempted ; if  means  be  allowed,  we  must  not  throw  them  away  upon  a pre- 
teuce  of  God’s  protection.  We  read  of  one  Heron,  an  inhabitant  of  the 
desert,  that  he  suffered  the  same  temptation,  and  was  overcome  by  it ; he 
would  needs  cast  himself  down,  presuming  on  God’s  promise,  and  he  sin- 
fully died  with  his  fall.  Christ  knew  well  enough,  that  there  was  ordinary 
descents  by  stairs  from  the  top  of  the  temple,  and  therefore  he  would  not  so 
tempt  God  to  throw  himself  headlong  : what,  to  make  trial  of  God’s  power, 
and  justice,  and  mercy,  and  extraordinary  preservation,  where  there  was  no 
need  ? All  the  devils  in  hell  could  not  so  tempt  Christ,  as  to  make  him 
tempt  his  God. 

The  third  temptation  is  yet  more  horrid  : the  temple  was  not  high  enough, 
so  that  now  Satan  takes  him  up  to  the  top  of  an  “ exceeding  high  mountain, 
and  he  shows  him  all  the  kingdoms  of  the  world,  aud  the  glory  of  them, 
saying,  All  these  will  I give  thee,  if  thou  wilt  fall  down  and  worship  me,” 
verse  8,  9.  Not  to  insist  on  those  many  queries,  How  should  all  the  king- 
doms of  the  world  be  presented  to  Christ’s  eye,  or  if  they  were  only  present- 
ed to  his  imagination,  why  could  not  the  valley  have  served  the  devil’s  turn 
as  well  as  an  hill.  Or  whether  was  not  Home  the  object  that  the  devil  pre- 
sented ? Because  at  that  time,  Rome  was  the  top  of  all  the  kingdoms  of 
the  world,  and  the  glory  of  them  ? For  my  part,  I think  in  this  temptation 
the  devil  united  all  his  power  of  stratagems,  and,  by  an  angelical  power,  he 
drew  into  one  centre  the  several  species  and  ideas,  from  all  the  kingdoms, 
and  glories  of  the  world,  and  he  made  an  admirable  map  of  beauties,  and 
represented  them  to  the  eyes  of  Jesus : he  thought  ambition  more  likely  to 
ruin  him,  because  he  knew  it  was  that  which  prevailed  upon  himself,  and 
all  these  fallen  stars,  the  angels  of  darkness ; and  therefore,  “ Come,  (saith 
Satan)  All  these  will  I give  thee,  if  thou  wilt  fall  down  and  worship  me.” 
How?  God  worship  the  devil*/  Was  ever  the  like  blasphemy  since  the 
first  creation  ? Indeed  now  we  have  many  fearful,  execrable,  cursed  blas- 
phemies belched  out,  and  idolatry,  I believe,  is  the  most  spreading  sin  in 
the  world  ; but  was  ever  the  like  blasphemy  or  idolatry  to  this,  that  not 
only  a creature,  but  the  Creator  himself,  must  fall  down  before  the  devil, 
and  give  worship  unto  him?  The  Lamb  of  God  that  heard  all  the  former 
temptations  with  patience,  he  could  by  no  means  endure  this.  Our  own  in- 
juries are  opportunities  of  patience,  but  when  the  Glory  of  God,  and  his 
immediate  honor  is  in  question,  then  our  zeal  should  be  all  on  a flame.  Now 
Christ  bids  him  avaunt,  as  soou  as  he  observes  his  demands  so  impudent 
and  blasphemous,  he  commands  him  away,  and  tells  him,  verse  10.  “It  is 
written,  Thou  shalt  worship  the  Lord  thy  God,  and  him  only  shalt  thou 
serve.”  Now  was  the  devil  put  to  flight,  and  in  his  stead,  “ the  angels 
came  and  ministered  unto  Jesus,”  (i,  e.)  after  his  fast,  they  ministered  such 
things  as  his  necessities  required  of  them. 

Vue.  0 Christian,  what  shall  we  say  to  this?  If  Christ  was  thus  tempted 
by  Satan,  what  may  we  look  for?  Sometimes  it  cheers  my  heart  to  think 
that  Christ  was  tempted,  because  thereby  he  knows  how  to  succor  those  that 
are  tempted  : and  sometimes  it  affrights  my  soul  to  think  that  Satan  durst 
be  so  bold  with  Jesus  Christ.  Oh  ! what  may  he  do  with  me  ? How  easily 
may  he  prevail  against  my  soul  ? When  he  came  to  tempt  Christ,  he  found 
nothing  in  him  to  join  with  him  in  the  temptation ; but  my  heart  is  a world 
of  corruptions,  aud  unless  the  Lord  prevent,  I am  quickly  gone  : I may  not 
here  fall  upon  the  doctrine  of  temptations,  only  a few  words.  1.  Of  Satan’s 
stratagems.  2.  Of  some  general  means  to  withstand  his  stratagems ; and 
I have  done. 

1.  His  stratagems  are  very  many,  and  very  dangerous;  as — 

1.  He  observes  and  fits  his  temptations  to  our  dispositions;  for  example, 


240  LOOKING  UNTO  JESUS.  [BOOK  IV. 

if  he  find  a man  ambitiously  affected,  then  he  covers  his  hook  with  the  bait 
of  honors;  and  thus  he  tempted  Abimelech  to  murder  his  brethren,  that  he 
might  obtain  the  sovereignty  ; or  if  he  finds  a man  voluptuously  given,  then 
he  tempts  him  with  the  bait  of  pleasuress;  and  thus  he  allured  Noah  to 
drunkenness,  David  to  adultery,  Solomon  to  idolatry;  or  if  he  finds  a man 
covetously  given,  then  he  lets  in  the  golden  hook ; and  thus  he  enticed  Ba- 
laam, by  offering  him  money  to  curse  the  people  whom  God  had  blessed ; 
and  thus  he  allured  Judas,  for  thirty  pieces  of  silver  to  betray  his  Master. 
But  what  need  we  instances,  when  we  see  this  day  so  many  thousands  en- 
tangled in  this  golden  net. 

2.  He  observes  and  fits  his  temptations  to  our  complexions;  and  thus  he 
tempts  the  choleric  to  quarrels  and  brawls,  the  phlegmatic  to  idleness  and 
sloth,  the  melancholy  to  malice  and  revenge,  the  sanguine  to  pleasure  and 
fleshly  lusts ; and  hence  it  is  that  the  apostle  tells  us,  James  1 : 14.  that 
“ Whosoever  is  tempted ; he  is  drawn  away  by  his  own  concupiscence/’ 
Satan  never  assaults  us,  but  he  is  sure  there  is  something  within  us,  that 
will  further  him  in  his  temptations. 

3.  He  observes  and  fits  his  temptations  to  our  outward  conditions ; thus 
if  we  are  in  prosperity,  then  he  tempts  us  to  pride  and  forgetfulness  of  God, 
to  contempt  of  our  brethren,  to  the  love  of  the  world,  to  coldness  in  religion, 
carnal  security,  and  the  like  : or,  if  we  are  in  adversity,  then  he  tempts  us 
to  the  use  of  unlawful  means,  to  the  distrusting  of  God’s  all  ruling  provi- 
dence, and  never  deceiving  promises;  or,  it  maybe  to  despair,  murmur, 
and  repining  against  God  : by  this  temptation,  he  confidently  presumed  to 
have  moved  Christ  to  distrust  God’s  providence,  and  to  shift  for  himself,  by 
turning  stones  into  bread. 

4.  He  observes  and  fits  his  temptations  to  our  spiritual  estate  ; thus  if  we 
are  notoriously  wicked,  then  he  tempts  us  to  atheism,  contempt  of  God’s 
worship,  swearing,  blaspheming,  profaning  of  the  Lord’s  day,  disobedience, 
murders,  adulteries,  drunkenness,  theft,  covetousness,  and  all  devilish  prac- 
tices ; or  if  we  are  civilized,  and  run  not  with  others  into  such  an  excess  of 
riot  and  sin,  why,  then  he  tempts  us  io  a good  opinion  of  such  a condition. 
“I  thank  thee,  0 Father,  that  I am  not  as  other  men,  &c.  I deal  justly 
and  uprightly  with  all  my  neighbors ; I have  a good  meaning  towards  God, 
though  I am  ignorant  of  scripture  and  of  the  principles  of  religion;”  or  if 
we  are  professors  of  God’s  truth,  and  can  tip  our  tongues  with  glorious  words 
of  religion,  holiness,  Christ ; why,  then  he  tempts  us  with  resting  on  this ; 
“What  needs  more  ? If  I can  but,  outwardly  perform  the  duties  of  piety, 
as  the  hearing  of  God’s  word,  receiving  of  the  sacraments,  public  and  pri- 
vate calling  on  God;  in  this  I am  a true  protestant,  that  charity,  love,  good 
works,  and  all  the  duties  of  the  second  table  Can  never  justify  me,  or  save 
me,  but  only  faith  : I believe,  and  I make  a profession  of  religion,  and  I 
hope  this  will  suffice Or,  if  we  are  sincere  professors  and  but.weak  in  the 
faith ; why,  then  he  tempts  us  with  sad  thoughts  of  our  sins ; he  sets  before 
us  their  number  and  nature,  and  odiousness  in  every  aggravation  : and  if 
therewith  he  cannot  overwhelm  us,  he  adds  (it  may  be)  unto  them  some  of 
his  own  sins.  Thus  he  casteth  into  our  minds  many  outrageous  blasphemies, 
such  blasphemies  as  he  propounded  to  Christ,  to  worship  him  for  our  God, 
to  deny  Jesus  Christ  as  our  God,  our  Lord,  our  Saviour,  our  Redeemer;  to 
say  in  our  hearts,  there  is  no  God  but  nature,  no  Scripture,  no  Holy  Ghost: 
many  a precious  soul  feels  these  injections  of  Sqian,  and  I cannot  wonder 
at  it,  when  I see  the  devil  tempting  Christ  himself  to  diffidence,  presump- 
tion, vain  glory,  yea,  and  to  the  worshipping  of  the  devil  himself : or,  if  ye 
are  strong  Christians,  grown  men,  and  still  growing  towards  the  fulness  of 
Christ ; why,  then  he  tempts  us  to  sins  of  presumption  against  knowledge ; 
or  if  he  cannot  so  prevail,  he  will  “ transform  himself  into  an  angel  of 


CHAP.  I.] 


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241 


light,”  2 Cor.  11  : 14,  and  tempt  us  to  the  doing  a less  good  that  we  may 
neglect  a greater;  or  to  the  doing  of  a greater  good,  but  very  unseasonably, 
when  as  some  other  duties,  in  respect  of  present  occasion,  are  more  necessary 
far : thus  many  times  in  the  hearing  of  God’s  word,  he  will  cast  into  our 
minds,  meditations  of  this  or  that  excellent  subject,  on  purpose  to  distract 
our  minds  and  to  make  us  hear  without  profit;  and  in  prayer  to  God  he  will 
bring  into  our  memories  this  or  that  profitable  instruction,  which  we  have 
heard  at  such,  or  such  a sermon,  on  purpose  to  disturb  our  spirits  in  that 
holy  exercise,  and  to  keep  us  from  lifting  up  our  hearts  wholly  and  purely 
unto  God.  I might  add  a thousand  of  these  stratagems  of  the  devil,  and 
yet  not  perhaps  tell  one  of  a thousand ; the  apostle  could  say  indeed,  that 
he  “was  not  ignorant  of  his  devices,”  2 Cor.  2 : 11.  Eph.  6 : 11.  Rev. 
2 : 24.  Eph.  6 : 16.  And  of  some  of  his  devices  ye  see  we  are  not  igno- 
rant ; but,  alas,  who  can  discover  all  his  “ methods,  wiles,  depths,  fiery  darts  V’ 
For  my  part  I cannot  do  it,  I am  yet  to  learn 

2.  The  general  means  to  withstand  his  stratagems  are  such  as  these. 

1.  A continual  reminding  of  Christ’s  commands  in  this  very  thing; 

Eph.  6 : 10,  11.  1 Pet.  5:8.  “ Be  strong  in  the  Lord,  and  in  the  power 

of  his  might : put  on  the  whole  armor  of  God,  that  ye  may  be  able  to  stand 
against  the  wiles  of  the  devil ; him  resist  in  the  faith.” 

2.  An  avoiding  of  the  first  suggestions  of  Satan ; if  this  gliding  serpent 

can  but  thrust  in  his  head,  he  will  easily  make  room  for  his  body,  and  there- 
fore we  must  nip  and  bruise  him  in  the  head,  Eph.  3 : 27.  “ Give  no  place 

to  the  devil.” 

3.  An  objecting  of  Christ  against  all  his  temptations;  for  example,  if 
Satan  tells  us,  that  we  are  miserable  sinners,  we  may  answer,  that  “ Christ 
came  into  the  world  to  save  sinners;  and  that  he  was  wounded  for  our  trans- 
gressions, and  broken  for  our  iniquities — and  with  his  stripes  are  we  healed,” 
Matth.  9 : 13.  Isa.  53  : 5.  If  Satan  tells  us,  that  we  are  subject  to  God’s 
wrath,  we  may  answer,  that  Christ  did  bear  his  Father’s  wrath,  that  he 
might  make  our  peace;  if  he  tell  us,  that  we  are  subject  to  the  curse  of  the 
law,  we  may  answer,  that  “ Christ  hath  redeemed  us  from  the  curse  of  the 
law,  when  he  was  made  a curse  for  us,”  Gal.  3 : 13.  If  he  tell  us,  that  we 
are  his  bond  slaves,  we  may  answer,  that  we  were  so  indeed  in  times  past, 
but  Christ  hath  paid  his  Father  the  price  of  our  redemption,  and  hath  set 
us  free  : if  he  tell  us,  that  we  are  unjust,  and  therefore  shall  be  condemned 
before  God’s  judgment  seat;  we  may  answer,  that  Christ  who  was  innocent, 
was  therefore  condemned,  that  we  who  are  guilty  might  thereby  be  acquit- 
ted; and  that  he  that  came  to  save  us,  will  himself  judge  us,  and  therefore 
we  need  not  doubt  of  mercy,  if  we  plead  the  merits  of  Christ;  or  if  Satan 
will  not  be  thus  answered  by  us,  why  then,  Christians  ! there  is  no  other 
way  but  to  send  him  to  Christ : to  this  purpose  we  may  tell  him,  that 
Christ  is  our  advocate,  and  if  he  will  needs  dispute,  let  him  go  to  Jesus; 
he  is  both  able  to  plead  our  cause,  and  to  answer  all  the  suits  that  are  made 
against  us. 

4.  I may  add  hearing,  reading,  meditating  on  God’s  word,  holy  confer- 
ences, busy  employment  in  the  works  of  our  particular  callings,  living  by 
faith ; I must  not  stay  on  all  these  means,  only  remember  amongst  the  rest 
that  one  of  Christ,  Matth.  26  : 41.  “ Watch  and  pray,  that  ye  enter  not 
into  temptation  ;”  praying  against  it,  is  a denying  of  it,  and  a great  part  of 
the  victory;  for  it  is  a disclaiming  the  entertainment  of  it;  it  is  a positive 
rejection  of  the  crime,  it  is  a calling  in  auxiliaries  from  above,  to  make  the 
victory  more  certain  to  us.  Hence  one  sweetly  adviseth,  “If  temptation 
sets  upon  thee,  do  thou  set  upon  God ; for  he  is  as  soon  overcome  as  thou 
art,  as  soon  moved  to  good  as  thou  art  to  evil ; he  is  as  quickly  invited  to 
pity  thee,  as  thou  art  to  ask  him,  provided  thou  dost  not  finally  rest  in  the 


242 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 


petition,  but  pass  into  action,  and  endeavor  by  all  means  to  quench  the  flame 
newly  kindled  in  thy  bowels,  before  it  come  to  devour  the  marrow  that  is 
in  thy  bones  : indeed  a strong  prayer,  and  a lazy,  incurious,  unobservant 
walking,  are  contradictions  in  religion:  and  therefore  “ watch,  and  pray; 
and  pray,  and  watch.” 

Sect.  V.  — Of  the  first  Manifestations  of  Christ. 

4.  For  the  manifestation  of  Jesus  by  his  several  witnesses ; now  it  was 
time  that  “the  Sun  of  righteousness  should  arise, ” and  shine  in  view  of 
the  world;  and  (because  of  unbelief  which  had  blinded  the  world)  that 
some  especial  witnesses  should  be  chosen  out,  both  to  anoint  our  eyes,  and 
to  point  to  the  light,  saying,  “ This  is  he  of  whom  Moses  in  the  law  and 
the  prophets  did  write,  Jesus  of  Nazareth  the  son  of  Joseph,”  John  1 : 45. 
To  this  purpose  we  read  much  of  the  manifestations  of  Jesus;  “ God  was 
manifest  in  the  flesh,”  1 Tim.  3 : 16,  and  Christ  “verily  was  foreordained 
before  the  foundation  of  the  world,  but  was  manifested  in  these  last  times 
to  you,”  1 Pet.  1 : 20.  In  that  first  miracle  that  ever  he  wrought  this  is 
written  upon  it,  “ He  manifested  forth  his  glory,”  John  2 : 11.  And  John 
the  divine  in  his  setting  out  of  Jesus,  he  tells  us,  that  “the  life  was 
manifested,  and  we  have  seen  it,  and  bear  witness,  and  show  unto  you  that 
eternal  life  which  was  with  the  Father,  and  was  manifested  unto  us,” 
1 John  1 : 2. 

And  there  is  reason  for  this  manifestation  ; 1.  Because  every  manifestation 
was  an  approbation  of  his  mission  and  divinity.  2.  Because  in  the  manifes- 
tation of  Christ,  there  was  a manifestation  of  the  grace  of  God  ; and  this  was 
the  will  of  God,  that  he  would  not  only  act  free  grace,  but  he  would  have  it 
known,  and  published  to  all  the  world;  this  is  the  glory  of  grace,  and  sets 
it  out;  and  therefore  saith  the  apostle,  Tit.  2 : 11.  “ The  grace  of  God  that 
bringeth  salvation,  hath  appeared  to  all  men.”  At  the  opening  and  discovery 
of  Jesus  Christ,  Tit.  3 : 4.  “ The  kindness,  and  pity,  and  love  of  God  our 
Saviour  towards  men  appeared.”  3.  Because  this  manifestation  hath  some- 
thing in  it  of  the  removal  of  sin  ; it  is  the  voice  of  Christ  unto  such  as  are 
in  sin,  Isa.  65  : 1.  “ Behold  me;”  the  first  step  towards  the  remission  of 
sins  is  the  beholding  of  Christ : now,  we  cannot  behold  him  that  will  not 
come  into  view;  and  therefore  saith  the  apostle,  1 John  3 : 5.  “Ye  know 
that  he  was  manifest  to  take  away  our  sins.”  4.  Because  this  manifestation 
has  something  in  it  to  the  overthrowing  of  Satan  ; for  the  while  that  Christ 
hid  himself,  Satan  blinded  the  minds  of  men,  but  when  once  “ Christ  the 
image  of  God  shone  forth,”  then  Satan,  like  lightning,  fell  down  from 
heaven,  1 John  3 : 8.  “ For  this  purpose  the  Son  of  God  was  manifested, 
that  he  might  destroy  the  works  of  the  devil.  5.  Because  this  manifesta- 
tion tends  to  our  believing  in  Christ,  and  by  consequence  to  our  salvation 
through  Christ.  John  20  : 30,  31.  “ Many  signs  Christ  did  in  the  presence 
of  his  disciples  which  are  not  written  (saith  John)  that  ye  might  believe  that 
Jesus  is  Christ  the  Son  of  God,  and  that  believing  ye  might  have  life  through 
his  name.” 

Well,  but  wherein  was  the  first  manifestation  of  Jesus  ? I answer,  in  those 
several  witnesses  that  held  him  forth.  John  8 : 17.  “ It  is  written  in  the 

law  (saith  Christ)  that  the  testimony  of  two  men  is  true,”  but  to  manifest 
Christ  were  many  witnesses.  As,  1.  From  heaven  the  Father  is  witness, 
for  see,  saith  Christ,  John  8:18.  “ The  Father  that  sent  me  beareth  witness 
of  me  :”  and  the  Son  is  witness,  for  so  saith  Christ,  John  8 : 14.  “ I am 
one  that  bear  witness  of  myself,  and  though  I bear  record  of  myself,  yet  my 
record  is  true,  for  I know  whence  I came,  and  whither  I go ;”  and  the  Holy 
Ghost  is  witness,  so  saith  Paul,  Heb.  10;  19.  “ The  Holy  Ghost  also  is  a 
witness  to  us  :”  and  to  that  purpose  he  descended  like  a dove,  and  lighted 


LOOKING  UNTO  JESUS. 


243 


CHAP.  I.] 


upon  him.  2.  On  earth  John  the  Baptist  is  witness,  for  so  saith  Christ, 
John  5 : 33.  John  1:7.  “ Ye  sent  unto  John,  and  he  bare  witness  unto 

the  truth. — He  came  for  a witness,  to  bear  witness  of  the  light,  that  all  men 
through  Christ  might 'believe.”  No  sooner  was  John  confirmed  by  a sign 
from  heaven,  that  Jesus  was  the  Christ,  but  he  immediately  manifests  it  to 
the  Jews;  and  first  to  the  priests  and  Levites  sent  in  legation  from  the  san- 
hedrim, he  professed  indefinitely,  in  answer  to  their  question,  that  himself 
was  not  the  Christ,  nor  Elias,  nor  that  prophet  whom  they  by  a special  tra- 
dition expected  to  be  revealed,  though  they  knew  not  when ; and  secondly 
to  all  the  people  he  professed  definitely,  wheresoever  be  saw  Jesus  Christ, 

“ This  is  he;”  yea,  he  points  him  out  with  his  finger,  John  1 : 29.  “ Be- 

hold the  Lamb  of  God  that  takes  away  the  sins  of  the  world.”  Then  he 
shows  him  to  Andrew,  Simon  Peter's  brother,  and  then  to  another  disciple 
with  him,  “ who  both  followed  Jesus  and  abode  with  him  all  night.”  An- 
drew brings  his  brother  Simon  with  him,  and  Christ  changes  his  name  from 
Simon  to  Peter,  or  Cephas,  “ which  signifies  a stone,”  ver.  42.  Then  Jesus 
himself  finds  out  Philip  of  Bethsaida,  ver.  43.  and  bade  him  follow  him  ; 
and  Philip  finds  out  Nathaniel,  and  bids  him  “ come  and  see,”  ver.  45.  for 
the  Messiah  was  found  ; when  Nathaniel  came  to  Jesus,  Christ  saw  his 
heart,  and  gave  him  a blessed  character,  ver.  47.  “ Behold  an  Israelite  in- 

deed in  whom  there  is  no  guile.”  Thus  we  see  no  less  than  five  disciples 
found  out  at  first,  which  must  be  as  so  many  witnesses  of  Jesus  Christ. 

And  yet  we  fiud  more  witnesses,  “ The  works  (saith  Christ)  that  I do,  in 
my  Father's  name,  they  bear  witness  of  me,”  John  10:25.  These  works 
or  miracles  of  Christ  were  many,  but  because  we  are  speaking  of  his  first 
manifestation,  I shall  instance  only  in  his  first  work,  which  was  at  a mar- 
riage in  Cana  of  Galilee.  The  power  of  miracles  bad  now  ceased  since  their 
return  out  of  the  captivity ; the  last  miracle  that  was  done  by  man  till  this 
very  time,  was  Daniel’s  tying  up  the  mouths  of  the  lions,  and  now  Christ 
begins.  He  that  made  the  first  marriage  in  paradise,  bestows  his  first  mira- 
cle upon  a marriage  feast ; 0 happy  feast  where  Christ  is  a guest ! 1 believe 
this  was  no  rich  or  sumptuous  bridal : who  ever  found  Christ  at  the  magni- 
ficent feasts  or  triumphs  of  the  great?  The  state  of  a servant  (in  which 
state  Christ  was)  doth  not  well  agree  with  the  proud  pomp  of  the  world. 
This  poor  needy  bridegroom  wants  drink  for  his  guests;  and  as  soon  as  the 
holy  virgin  hath  notice  of  it,  she  complains  to  her  son ; whether  we  want 
bread,  or  water,  or  wine,  necessaries  or  comforts,  whither  should  we  go  but 
to  Christ ; Psal.  23  : 1.  “ The  Lord  is  my  shepherd,''  and  if  that  be  so,  it 

will  surely  follow,  “ I shall  not  want,”  John  2 : 4.  “But  Jesus  answered 
her,  woman  what  have  I to  do  with  thee  ? Mine  hour  is  not  yet  come.” 
This  shows  that  the  work  he  was  to  do,  must  not  be  done  to  satisfy  her  im- 
portunity, but  to  prosecute  the  great  work  of  divine  designation : in  works 
spiritual  and  religious,  all  outward  relatiou  ceaseth  : matters  of  miracle  con- 
cerned the  Godhead  only,  and  in  this  case,  “0  woman,  what  have  I to  do 
with  thee  ?”  We  must  not  deny  love  and  duty  to  relations ; but  in  the 
things  of  God  natural  endearments  must  pass  into  spiritual,  and  like  stars 
in  toe  presence  of  the  sun,  must  not  appear.  Paul  could  say,  2 Cor.  5 : 16. 
“ Henceforth  we  know  no  man  after  the  flesh,  yea  though  we  have  known 
Christ  after  the  flesh,  yet  now  henceforth  know  we  him  no  more.” 

At  the  command  of  Jesus  the  water-pots  were  filled  with  water,  and  the 
water  by  his  divine  power  is  turned  into  wine;  where  the  different  dispen- 
sation of  God  and  the  world  is  highly  observable  : “ Every  man  sets  forth 
good  wine  at  first,  and  then  the  worse;”  but  Christ  not  only  turns  water  into 
wine,  but  into  such  wine,  that  the  last  draught  is  most  pleasant.  The  world 
presents  us  with  fair  hopes  of  pleasures,  honors,  and  preferments,  but  there 
is  bitterness  in  the  end ; every  sin  smiles  in  the  first  address,  but  when  we 


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[BOOK  IV. 

have  well  drunk,  then  comes  that  which  is  worse ; only  Christ  turns  our 
water  into  wine  : if  we  fill  our  water-pots  with  water,  if  with  David  we 
water  our  couch  with  our  tears  for  sin,  Christ  will  come  in  with  the  wine 
of  gladness  sooner  or  later;  and  he  will  give  the  best  wine  at  the  last:  0 
how  delicate  is  that  new  wine,  which  we  shall  one  day  drink  with  Christ  in 
his  Father's  kingdom  ? These  were  the  first  manifestations  of  Jesus.  You 
see  he  had  several  witnesses  to  set  him  forth ; some  from  heaven,  and  some 
on  earth  ; the  Father,  Son,  and  Holy  Ghost  witness  from  heaven,  the  Bap- 
tist, disciples,  and  his  works  witness  on  earth ; and  there  is  no  disagreement 
in  their  witness,  but  all  bring  in  this  testimony  of  Jesus,  thatxhe  is  “the 
Messiah,  which  is,  being  interpreted,  the  Christ,"  John  1 : 41. 

Use.  But  what  are  these  manifestations  to  us  ? Or  to  that  great  design 
of  Christ  in  carrying  on  our  soul’s  salvation  ? Much  every  way.  For 
either  must  Christ  be  manifested  to  us  even  by  these  witnesses,  in  the 
preaching  of  the  gospel,  and  manifested  in  us  by  that  one  witness  his  Holy 
Spirit,  or  we  are  undone  for  ever. 

1.  Christ  must  be  manifested  to  us  in  the  preaching  of  the  gospel;  this 

mercy  we  have  this  day;  nay,  you  see  every  Sabbath  day  all  the  witnesses 
speak  in  us ; what  do  we  but  in  God’s  stead,  in  the  Baptist’s  stead,  in  the 
disciples’  stead  manifest  Christ  to  you  in  every  sermon  ? It  is  the  commis- 
sion which  Christ  hath  given  us  of  the  ministry,  “ Go  preach  the  gospel  to 
every  creature,’’  Mark  16  : 15.  Observe  but  how  open  Christ’s  heart  is  to- 
wards you ; he  cannot  contain  his  love,  and  grace  within  himself ; he  can- 
not keep  his  own  counsels  that  are  for  the  good  of  your  souls,  but  all  must 
be  manifest,  and  that  in  the  openest  way,  by  preaching  and  proclaiming 
them  to  the  world;  Christ  must  be  laid  out  to  open  view;  Christ  will  have 
nothing  of  his  love  kept  back  : He  wills  and  commands  us  of  the  ministry, 
in  the  stead  of  all  those  former  witnesses,  to  make  all  known  what  he  is, 
and  what  he  hath  done  and  suffered  for  you.  Oh,  Christians  ! how  cheap 
are  the  mysteries  of  the  gospel  to  you-ward  ? You  may  know  them,  if  you 
will  but  lend  an  ear,  and  listen  to  them,  the  word  is  nigh  you,  even  in  your 
mouths ; Christ  is  proclaimed  in  your  very  streets  ; you  may  have  him  if 
you  will,  without  money  or  money-worth,  Isa.  55  : 1.  “ Come,  buy  wine, 

and  milk,  without  money,  and  without  price.”  Do  you  not  hear  ? Christ 
is  laid  open  for  every  man’s  good  and  profit;  Christ  deals  not  under  hand 
with  you ; he  must  be  manifested  that  you  may  see  what  you  buy  : if  I 
should  tell  you  the  meaning  of  the  commission  which  Christ  hath  put  into 
our  hands,  he  bids  me  say  thus  to  your  souls,  “ Come,  poor  creatures,  you 
that  stand  in  need  of  Jesus  Christ,  here  is  Christ  for  you,  take  him,  and 
do  with  him  in  an  holy  manner  what  you  will ; he  is  of  infinite  use,  for 
wisdom,  righteousness,  sanctification,  and  redemption.”  What  is  our 
preaching  but  a manifesting  of  Christ  in  this  manner  ? What  is  the  sum 
of  all  our  sermons,  but  a discovery  of  this,  that  life  and  light  is  in  Christ 
for  you,  that  eternal  love  waits  and  attends  on  you,  that  whatever  may  do 
you  good  is  provided  and  made  ready  for  you  ? Oh  ! will  souls  now  refuse 
Christ,  when  thus  and  thus  manifested  ? God  forbid. 

2.  Christ  must  be  manifested  in  us  by  his  Holy  Spirit.  Christians!  look 
to  your  hearts,  what  manifestations  of  Christ  are  there  ? When  Paul  speaks 
the  gospel  in  general,  he  adds  in  particular,  That  “ it  pleased  God  to  reveal 
Christ  in  me,’’  Gal.  1 : 16.  And  when  Peter  speaks  of  the  word  of  God, 
be  adds,  That  “ we  take  heed  thereunto,  2 Pet.  1 : 19, — until  the  day  dawn, 
and  the  day  star  (that  is  Christ,  Rev.  22  : 16,)  arise  in  our  hearts;”  till 
then,  though  we  be  circled  with  gospel  discoveries,  our  hearts  will  be  full 
of  darkness;  but  when  Christ,  whom  the  prophet  calls  “the  Sun  of  right- 
eousness,” Mai.  4 : 2,  and  Peter  the  day  star,  shall  arise  within  us,  we  shall 
be  full  of  light.  Sometimes,  I confess  I wonder  that  in  these  days  there 


CHAP.  I.] 


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should  he  such  glorious  discoveries  of  the  beauties,  and  sweetness,  and 
excellencies  of  Jesus  Christ,  and  yet  that  men’s  hearts  are  generally  so  full 
of  darkness;  but  this  takes  off  the  wonder;  hearts  are  carnal,  John  1 : 5. 
“ Light  shines  in  darkness,  but  darkness  comprehendeth  it  not ;”  lead  a 
blind  man  through  a glorious  city,  and  though  there  be  such  and  such 
things  in  it,  yet  he  tells  you,  he  cannot  prize  them,  he  sees  them  not; 
though  “ Jerusalem  should  come  down  from  God  out  of  heaven,”  (as  John 
saw  it  in  his  vision)  “ prepared  as  a bride  adorned  for  her  husband,”  Itev. 
21:2,  yet  the  natural  man  sees  neither  walls,  nor  gates,  nor  streets  ; you 
may  tell  him,  “All  is  gold,  and  jasper,  and  precious  stones,”  but  for  all 
this  he  cannot  prize  them,  alas,  he  sees  them  not : how  many  glorious  ob- 
jects do  the  unregenerate  slight?  They  see  no  beauty  in  Jesus  Christ, 
they  feel  no  sweet  in  his  ordinances,  the  Sabbath  is  a trouble,  and  no  de- 
light to  them  ; and  whence  all  this  ? It  is  because  there  is  no  light,  no 
manifestation  of  Christ  within  them ; the  Spirit  of  Christ  hath  not  witnes- 
sed, Christ  hath  not  manifested  Christ  within  their  souls,  and  therefore 
they  remain  in  darkness. 

Sect.  VI.  — Of  Christ's  whipping  the  Buyers  and  Sellers  out  of  the 

Temple. 

5.  Concerning  Christ’s  whipping  the  buyers  and  sellers  out  of  the 
temple;  we  read  in  the  gospel,  “that  the  Jews’  passover  being  at  hand, 
Jesus  weut  up  to  Jerusalem,”  John  2 : 13.  Thither  if  we  follow  him,  the 
first  place  that  we  find  him  in,  is  the  temple,  whereby  the  occasion  of  the 
national  assembly  was  an  opportune  scene  for  Christ’s  transactions  of  his 
Father’s  business.  In  that  temple  Christ  first  espies  a mart ; there  were 
divers  merchants,  and  exchangers  of  money,  that  brought  beasts  thither  to 
be  sold  for  sacrifice  against  that  great  solemnity,  at  the  sight  of  which 
Jesus  being  moved  with  zeal  and  indignation,  he  makes  a whip  of  cords, 
and  according  to  the  custom  of  the  zealots  of  the  nation,  he  takes  upon 
him  the  office  of  a private  infliction  of  punishment;  he  drives  them  all  out 
of  the  temple,  he  overthrows  the  accounting  tables,  and  commands  them 
that  sold  the  doves  to  take  them  from  thence  : and  being  required  to  give 
a sign  of  this  fact,  he  only  foretels  the  resurrection  of  his  body  after  three 
days  death,  expressing  it  in  the  metaphor  of  the  temple,  which  was  never 
rightly  understood  till  it  was  accomplished. 

In  this  heroical  act,  we  may  see  how  Christ  is  carried  on  with  a zeal  for 
God,  insomuch  as  that  it  brings  to  mind  that  saying  of  the  Psalmist,  Psal. 
69  : 9.  “The  zeal  of  thine  house  hath  eaten  me  up;”  a metaphor  taken 
from  men  that  receive  nourishment,  which  after  its  several  concoctions  is 
assimilated  into  the  nature  of  them  that  receive  it.  Zeal  doth  not  totally 
surprise  us  in  what  concerns  God  : in  our  zeal  we  do  so  mind  the  things  of 
God,  as  if  we  minded  nothing  else.  To  what  dangers,  hazards  and  censures 
did  Christ  here  in  the  exercise  of  the  zeal  expose  himself?  His  eminent 
zeal  appears, 

1.  In  the  weakness  of  his  means  whereby  he  did  both  attempt,  and  effect 
the  work  ; we  find  him  not  armed  with  any  weapons,  that  might  carry  dread 
and  terror  with  them,  at  most  but  with  a whip  made  of  a few  small  cords, 
which  probably  were  scattered  by  the  drovers  which  came  thither  to  sell 
their  cattle.  2.  In  the  strength  that  the  opposite  power  did  hold  out,  which 
make  the  encounter  so  much  the  more  dangerous ; as,  1.  A garrison  of 
soldiers  ready  at  hand  to  appease  occasional  tumults,  ( Chem . in  loci)  2. 
The  temper  of  those  men’s  spirits  with  whom  the  business  was  ; they  were 
meu  set  upon  gain,  the  world’s  god.  3.  The  great  confluence  of  the  people, 
it  being  the  most  solemu  mart  of  the  passover ; oh  ! what  a zeal  was  this, 
that  neither  the  weakness  of  the  means  on  the  one  side  to  effect  it,  nor  the 


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greatness  of  the  power  on  the  other  side  to  hinder  it,  did  at  all  dismay  him, 
or  cause  him  to  desist : seem  he  never  so  weak,  or  be  they  never  so  strong, 
he  whips  them  out  of  the  temple,  and  bids  them  be  gone. 

This  action  of  Christ  fulfils  that  prophecy  of  Malacbi,  Mai.  3 : 1,  2,  3. 
“The  Lord  whom  you  seek  shall  suddenly  come  to  his  temple;  but  who 
may  abide  the  day  of  his  coming?  And  who  shall  stand  when  he  appear- 
eth  ? For  he  is  like  refiner’s  fire,  and  fuller’s  soap,  and  he  shall  sit  as  a re- 
finer and  purifier  of  silver,  and  he  shall  purify  the  sons  of  Levi,  and  purge 
them  as  gold,  and  as  silver,  that  they  may  offer  unto  the  Lord  an  offering  in 
righteousness.’  ’ 

From  the  main  we  may  observe,  that  u a persuasion  of  Christ’s  presence 
in  our  church  assemblies  is  a special  means  or  motive  to  bring  all  into 
order.” 

But  what  is  this  presence  of  Christ  in  church  assemblies  ? If  by  Christ’s 
presence  we  mean  his  bodily  presence  : it  is  true,  that  Christ  in  his  humani- 
ty, whipped  the  buyers  and  sellers  out  of  the  temple  of  Jerusalem  ; then  in 
his  manhood  he  was  upon  earth,  and  accordingly  he  vouchsafed  his  bodily 
presence  to  their  assemblies,  and  public  places;  but  now  his  manhood  is  in 
heaven,  and  “ the  heavens  must  contain  him  till  the  times  of  restitution  of 
all  things,”  Acts  3:21.  Now,  therefore  we  cannot  expect  his  bodily  pre- 
sence, unless  we  will  maintain  the  doctrine  of  transubstantiation,  or  of  con- 
substantiation  ; which  far  be  it  from  us. 

2.  If  by  Christ’s  presence  we  mean  his  spiritual  presence,  then  the  ques- 
tion is,  What  is  this  spiritual  presence  of  Christ  ? For,  if  we  say  it  is  his 
presence  as  he  is  God,  I should  then  quere,  how  God  is  said  to  be  present 
with  men  in  one  place  more  than  another  ! God  in  his  essence  is  fully  every 
where,  and  inclusively  no  where  ; heaven  is  his  throne,  and  earth  is  his  foot- 
stool ; and  yet,  nor  earth,  nor  heaven,  nor  the  heaven  of  heavens  is  able  to 
contain  him  : whiles  we  speak  spiritually  of  Christ’s  presence  in  the  assem- 
blies of  his  people,  we  cannot  mean  his  universal  presence,  but  his  especial 
presence  ; and  therefore  as  yet  I suppose,  we  have  not  the  meaning  of  it. 

3.  If  by  Christ’s  presence  we  mean  the  presence  of  his  Spirit,  either  in 

himself,  or  especially  in  his  workings,  stirrings,  actings,  and  movings  in  our 
spirit,  I should  then  subscribe;  only  I think  this  is  not  all  that  is  included 
in  his  especial  presence.  True  it  is,  that  when  Christ  was  upon  earth,  he 
told  his  disciples  that  he  must  go  away ; for  if  he  went  not  away,  the  Com- 
forter would  not  come  unto  them,  “ But  if  I depart  (said  he)  I will  send 
him  unto  you,”  John  16  : 7.  And  accordingly  when  that  church  assembly 
was  convened  at  Pentecost,  God  sent  the  Holy  Ghost,  much  people  being 
then  gathered  at  Jerusalem  ; that  it  might  be  divulged  to  all  the  world.  To 
ail  the  assemblies  of  the  saints,  Christ  promised  his  Spirit,  though  not  al- 
ways in  a visible  manner,  “ Where  two  or  three  are  gathered  together  in  my 
name,  (saith  Christ)  there  I am  in  the  midst  of  them,”  Matth.  18  : 20. 
Christ  in  his  Spirit  is  in  the  midst  of  us,  stirring  and  moving  in  our  spirits : 
or  the  spirit  of  unity  is,  with  united  spirits.  0 he  is  a Sweet  Spirit,  a Spirit 
of  love,  and  concord,  and  peace,  and  glory;  and  therefore,  Where  should  he 
be  but  with  those  that  make  harmony  upon  earth  ? He  is  with  them,  and 
amongst  them,  and  in  them,  1 Cor.  3 : 16.  “ Know  ye  not  that  ye  are  the 

temple  of  God,  and  that  the  Spirit  of  God  dwelleth  in  you?  And  worketh 
in  you? 

4.  If  by  Christ’s  presence,  we  mean  the  presence  of  his  angels,  I shall 
then  say,  we  have  said  enough ; as  a king  is  said  to  be  where  his  court  is, 
where  his  train  or  retinue  are,  so  Christ,  the  King  of  kings,  is  there  espe- 
cially present,  where  the  heavenly  guard,  the  blessed  angels  keep  their  secret 
station  and  rendezvous  wheresoever  it  is.  Now,  that  this  is  Christ’s  special 
presence,  it  will  appear  in  sundry  texts. 


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CHAP.  I.] 


1.  When  Jacob  saw  that  vision  in  Bethel,  of  the  ladder  reaching  from 
earth  to  heaven,  and  of  the  angels  of  God  ascending  and  descending  upon 
it;  Gen.  28  : 16,  17.  “Surely  (saith  Jacob)  the  Lord  is  in  this  place,  and 
I knew  it  not;  and  he  was  afraid,  and  said,  how  dreadful  is  this  place  ? This 
is  none  other  but  the  house  of  God,  and  this  is  the  gate  of  heaven.”  He 
calls  it  God’s  house,  where  God  and  his  holy  angels,  who  are  of  his  house- 
bold  are  especially  present : and  he  calls  it  the  gate  of  heaven,  heaven’s 
guild-hall,  or  court,  namely,  because  of  the  angels;  for  the  gate,  guild-hall, 
or  court,  was  wont  to  be  the  judgment-hall,  and  the  place  where  kings  and 
senators  used  to  sit,  attended  by  their  guard  and  ministers.  The  Chaldee 
addeth,  “ This  is  no  common  or  private  place,  but  a place  wherein  God  taketh 
pleasure;  and  over  against  this  place  is  the  gate  of  heaven.” 

2.  When  the  Lord  descended  upon  mount  Sinai,  to  give  the  law;  some 
place  the  specification  of  God’s  presence  iu  the  angel’s,  to  which  purpose  are 
alleged  these  texts,  Acts  7 : 53.  “ Who  have  received  the  law  by  the  dispo- 
sition of  angels,  and  have  not  kept  it;”  and  again,  Gal.  3:19.  “The  law 
was  ordained  by  angels  in  the  hand  of  a Mediator.”  Again,  the  apostle 
calls  the  law,  Heb.  2 :2.  “ The  word  spoken  by  angels.”  I have  already 
delivered  my  thoughts  concerning  these  angels ; but  some  (I  say)  conclude 
from  hence,  That  the  special  presence  of  the  divine  Majesty  consists  in  the 
encamping  of  his  sacred  retinue,  the  blessed  angels  : for  that  the  Lord  of 
himself,  who  filleth  heaven  and  earth  could  not  descend,  or  be  in  one  place 
more  than  another.  There  is  yet  another  text  very  pertinent  to  this,  Deut. 
33  : 2.  “ And  he  said,  the  Lord  came  from  Sinai,  and  arose  up  from  Seir 
unto  them ; he  shined  forth  from  mount  Paran,  and  he  came  with  ten  thou- 
sand of  his  saints,  from  his  right  hand  went  a fiery  law  for  them  the 
words  translated  “ Ten  thousand  of  his  saints,”  are,  in  the  original,  “ Ten 
thousands  of  sanctity,  or  holy  ten  thousands,  or  holy  myriads ; which,  in  my 
apprehension,  points  to  the  aDgels,  rather  than  the  saints;  and  the  Psalm- 
ists puts  it  out  of  question,  Psal.  68  : 17.  “ The  chariots  of  God  are  twenty 
thousand,  even  thousands  of  angels,  the  Lord  is  amongst  them,  even  as  in 
Sinai  iu  the  holy  place.” 

3.  After  the  law  given,  this  presence  of  God  was  fixed  to  the  temple,  and 

what  that  was,  Isaiah  describes  thus,  Isa.  6:1,2.  “I  saw  also  the  Lord  sit- 
ting upon  a throne,  high,  and  lifted  up,  and  his  train  filled  the  temple; 
about  it  stood  the  seraphim;  ” they  were  God’s  train,  and  they  filled  the 
temple.  And  hence  David’s  addresses  to  God,  were  said  to  be  in  the  pre- 
sence of  angels,  Psal.  138  : 1,  2.  “ Before  the  gods  will  I sing  praises  to 

thee,  I will  worship  towards  thy  holy  temple.”  The  septuagint  translates  it 
thus,  (enantion  anyellon ,)  before  the  angels.  I know,  in  the  time  of  the 
gospel,  we  do  not  so  fix  God’s  presence  to  our  temples,  or  places  of  public 
assembling  for  the  worship  of  his  name ; but  to  our  church  assemblies  in 
such  places,  why  may  we  not  ? Were  the  rudiments  of  the  law  worthy  of  an 
attendance  of  angels,  and  are  the  churches  of  the  gospel  destitute  of  so  glo- 
rious a retinue  ? did  the  blessed  spirits  wait  upon  the  types  and  do  they  de- 
cline the  office  at  the  ministration  of  the  substance  ? Is  the  nature  of  man 
made  worse,  since  the  incarnation  of  the  Son  of  God?  Or  have  the  angels 
purchased  an  exemption  from  their  ministry,  since  Christ  became  our  broth- 
er in  the  flesh  ? We  have  little  reason  to  think  so.  The  apostle  treating  of 
a comely  and  decent  demeanor  to  be  observed  in  church-assemblies,  and  in 
particular  of  women’s  being  covered,  or  veiled,  there  he  enforces  it  from  this 
presence  of  angels,  1 Cor.  11:10.  “For  this  cause  ought  the  women  to 
have  a covering  on  their  heads,  because  of  the  angels,”  namely,  which  are 
there  present.  Upon  this  ground  Chrysostom  reproves  the  irreverent  beha- 
vior of  his  auditory,  ( Chry.  hom.  16.  in  1 Cor.  hom.  15.  in  Ilebr .)  “The 
church  (saith  he)  is  not  a shop  of  manufactures,  or  merchandise,  but  the 


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[BOOK  IY. 


place  of  angels,  and  of  archangels,  the  court  of  God,  and  the  image  or  rep- 
resentation of  heaven  itself. — I know  thou  seest  them  not,  but  hear,  and  know 
that  angels  are  everywhere,  and  especially  in  the  house  of  God,  where  they 
attend  upon  their  king,  and  where  all  is  tilled  with  incorporeal  powers.’7  By 
this  time  I hope  we  know  what  is  the  meaning  of  Christ’s  presence  in  church 
assemblies : to  wit,  the  presence  of  his  Spirit,  and  the  presence  of  his 
angels. 

And  if  it  be  so,  would  not  a persuasion  of  this  presence  of  Christ  in  our 
church  assemblies,  be  a special  means  or  motive  to  bring  all  into  order  ? 
Sometimes  I wonder  at  the  irreverent  carriage  of  some  hearers,  laughing, 
talking,  prating,  sleeping,  in  our  congregations  : what,  is  this  a demeanor 
beseeming  the  presence  of  angels,  and  the  Spirit  of  Christ  ? . Wouldst  thou 
carry  thyself  thus  in  the  presence  of  a prince,  or  of  some  earthly  majesty  ? 
( Chrys . ib.')  “ if  thou  goest  but  into  a king’s  palace,  (as  Chrysostom  speaks) 
thou  composest  thyself  to  a comeliness  in  thy  habit,  look,  gait,  and  all  thy 
guise  ; and  dost  thou  laugh  ?”  I may  add,  dost  thou  any  way  carry  thyself 
indecently  in  God’s  presence  ? Some  there  are  that  in  the  very  midst  of  or- 
dinances, the  devil  usually  rocks  them  asleep;  but  oh  ! dost  thou  not  fear 
that  thy  damnation  sleeps  not?  How  justly  might  Christ  come  against  thee 
in  his  wrath,  and  whip  thee  out  of  the  temple  into  hell  ? Surely  we  should 
do  well  to  behave  ourselves  in  such  a presence,  with  the  thoughts  and  ap- 
prehensions of  heaven  about  us  : our  business  here  is  an  errand  of  religion, 
and  God  himself  is  the  object  of  our  worship  : how  then  should  our  actions 
bear  at  least  some  few  degrees  of  a proportionable  address  to  God,  and 
Christ,  and  the  Spirit  of  Christ  ? What  ? Is  Christ’s  presence  in  his 
Spirit,  and  his  angels  here  ? Oh  ! let  us  walk  with  God,  as  Enoch  did, 
Gen.  5.  : 22.  Let  us  do  all  we  do  as  in  the  presence  of  Christ,  and  his  holy 
angels. 

And  now  was  the  first  passover  after  Christ’s  baptism  as  it  is  written, 
John  2 : 13.  “ And  the  Jews’  passover  was  at  hand,  and  Jesus  went  up  to 

Jerusalem.” 

This  was  the  first  year  of  Christ’s  ministry;  whereof  the  one  half  was 
carried  on  by  his  prodromus,  or  forerunner,  John  the  Baptist : and  the  other 
half  (betwixt  his  baptism  and  this  first  passover)  was  carried  on  by  himself. 
And  now  hath  Christ  three  years  to  his  death.  According  to  the  method 
propounded,  I shall  come  on  to  the  second  year,  and  to  his  actings  therein, 
in  reference  to  our  soul’s  salvation. 


CHAPTER  II. 

Sect.  I. — Of  the  second  year  of  Christ’s  Ministry , and  of  his  Acts  in 
general  for  that  year. 

Now  was  it  that  the  office  of  the  Baptist  was  expired  : and  Christ  begin- 
ning his  prophetical  office ; he  appears  like  the  sun  in  his  succession  of  the 
morning  star  : he  takes  at  John,  and  preacheth  the  sum  of  the  gospel,  faith 
and  repentance,  “ Repent  ye,  and  believe  the  gospel,”  Mark  1 : 15.  Now, 
what  this  gospel  was,  the  sum  and  series  of  all  his  following  sermons  express- 
ed and  declared.  It  is  fully  contained  in  the  new  covenant,  of  which  we 
have  spoken  : for  what  is  the  gospel  but  a covenant  of  grace,  wherein  all 
the  imperfections  of  our  works  are  made  up  by  the  perfection  and  grace  of 
Jesus  Christ  ? The  gospel  is  not  a covenant  of  works,  (i.  e.)  it  is  not  an 
agreement  upon  the  stock  of  innocence,  requiring  strict  and  exact  obedience, 
without  any  allowance  of  repentance  : no,  no,  be  holy,  saith  the  gospel ; 
and  where  that  fails,  repent,  and  believe.  By  this  time  the  work  in  his 


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CHAP.  II.] 


hand  was  grown  high  and  pregnant,  and  Jesus  saw  it  convenient  to  choose 
more  disciples  : with  this  family  he  goes  up  and  down  the  whole  Galilee, 
preaching  the  gospel  of  the  kingdom,  healing  all  manner  of  diseases,  curing 
demoniacs,  cleansing  lepers,  giving  strength  to  paralytics,  and  to  lame 
people. 

It  is  not  my  purpose  to  enlarge  on  all  the  sermons,  miracles,  conferences, 
or  colloquies  of  Christ  with  men  : I am  not  for  large  volumes;  and  I suppose 
with  John,  that  if  all  the  acts  of  Christ  should  be  written,  with  commenta- 
ries on  them,  that  even  “the  world  itself  could  not  contain  the  books  that 
should  be  written.”  John  21  : 25. 

In  this  year  therefore  I shall  contract  and  limit  myself  to  the  conside- 
ration of  Christ  in  these  two  particulars;  as  1.  To  his  preaching.  2.  To 
his  miracles  : both  these  relate  to  the  use  and  exercise  of  his  prophetical 
office. 

Sect.  II. — Of  Christ’s  Sermons  this  year. 

1.  His  preaching  this  year  was  frequent,  and  amongst  others  his  sermons, 
now  it  was  that  he  delivered  that  first  sermon,  “ Repent,  for  the  kingdom  of 
heaven  is  at  hand.” 

2.  Now  was  it  that  he  delivered  that  spiritual  and  mystical  sermon  of  re- 
generation, at  which  Nicodemus  wonders,  John  8:4.  “ How  can  a man  be 

born  when  he  is  old  ? Can  he  enter  the  second  time  into  his  mother’s  womb 
and  be  born  ?”  But  Jesus  takes  off  the  wonder,  in  telling  him,  This  was 
not  the  work  of  flesh  and  blood,  but  of  the  Spirit  of  God,  “for  the  Spirit 
bloweth  where  it  listeth;”  and  is  as  the  wind  certain  and  notorious  in  the 
effects,  but  secret  in  the  principle  and  manner  of  production.  Then  Christ 
proceeds  in  his  sermon,  telling  him  yet  of  higher  things,  as  of  his  descent 
from  heaven,  of  his  passion  and  ascension,  and  of  the  mercy  of  redemption, 
which  he  came  to  work  and  effect  for  all  that  believe ; of  the  love  of  the 
Father,  the  mission  of  the  Son,  the  rewards  of  faith,  and  glories  of  eternity. 
And  this  was  the  sum  of  his  sermon  to  Nicodemus,  which  was  the  fullest 
of  mystery  and  speculation  that  ever  he  made,  except  that  which  he  made 
immediately  before  his  death. 

3.  Now  was  it  that  the  throng  of  auditors  forcing  Christ  to  leave  the 
shore,  he  makes  Peter’s  ship  his  pulpit,  Luke  5:  1,2,  8,  4.  Never  were 
there  any  such  nets  cast  out  of  that  fisher-boat  before  : while  he  was  upon 
land,  he  healed  the  sick  bodies  by  his  touch,  and  now  he  was  upon  sea,  he 
cured  the  sick  souls  by  his  doctrine  : he  that  made  both  sea  and  land,  caused 
both  to  conspire  to  the  opportunities  of  doing  good  to  the  souls  and  bodies 
of  men. 

4.  Now  it  was  that  he  preached  that  blessed  sermon  on  that  text,  Luke 

4 : 18.  “ The  spirit  of  the  Lord  is  upon  me,  because  he  hath  anointed  me 

to  preach  the  gospel  to  the  poor.”  No  question  but  he  preacheth  both  to 
poor  and  rich.  Christ  preached  to  all,  but  for  the  power  and  fruit  of  his 
preaching,  it  was  only  received  and  entertained  by  the  poor  in  Spirit.  Iu  the 
following  particulars,  his  office  is  set  out  still  in  a higher  tenor,  “ To  heal 
the  broken  hearted,  to  preach  deliverance  to  the  captives,  and  recovering  of 
sight  to  the  blind;  or  as  it  is  in  Isaiah  61  : 1.  “ The  opening  of  the  pri- 

son to  them  that  are  bound.”  A sad  thing  to  be  bound  in  captivity,  but 
sadder  to  be  bound  in  chains  or  locked  up  in  a prison  there  ; but,  it  is  most 
sad  of  all  to  be  imprisoned  having  one’s  eyes  put  out ; as  it  was  the  case  of 
Samson  and  Zedtkiah.  Now  the  evangelist  willing  to  render  the  prophet  to 
the  highest  comfortable  sense  that  might  be,  he  useth  an  expression  that 
meets  with  the  highest  mystery;  that  is,  when  a man  is  not  only  shut  up 
in  a blinded  prisoD,  but  when  he  himself  also  hath  his  eyes  put  out ; and 
to  such  Christ  should  preach ; preach  what  ? Not  only  deliverance  to  the 


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[BOOK  IY. 


captives,  but  also  of  restoring  light  to  captive  prisoners ; nay,  yet  more, 
“ recovering  of  sight  to  blinded  prisoners/’  as  the  evangelist  renders  it, 
Luke  4 : 18. 

5.  Now  it  was  that  he  delivered  the  admirable  sermon,  called,  “ The  ser- 
mon upon  the  mount/’  it  is  a breviary  of  all  these  precepts  which  are  truly 
called  Christian  : it  contains  in  it  all  the  moral  precepts  given  by  Moses, 
and  opens  a stricter  sense,  and  more  severe  exposition  than  the  Scribes  and 
Pharisees  had  given  ; it  holds  forth  the  doctrines  of  meekness,  poverty  of 
spirit,  Christian  mourning,  desire  of  holy  things,  mercy  and  purity,  and 
peace,  and  patience,  and  suffering  of  injuries  : he  teacheth  us  how  to  pray, 
how  to  fast,  how  to  give  alms,  how  to  contemn  the  world,  and  how  to  seek 
the  kingdom  of  God  and  its  appendant  righteousness. 

And  thus  Christ  being  entered  upon  his  prophetical  office ; in  these  and 
the  rest  of  his  sermons,  he  gives  a clear  testimony,  that  he  was  not  only  an 
interpreter  of  the  law,  but  a law-giver  ; and  that  this  law  of  Christ  might 
retain  some  proportion  at  least  with  the  law  of  Moses,  Christ  in  this  last 
sermon  went  up  into  a mountain,  and  from  thence  gave  the  oracle.  I 
cannot  stand  to  paraphrase  on  this,  or  any  other  of  his  sermons,  but  seeing 
now  we  find  Christ  in  the  exercise  of  his  prophetical  office,  let  us  observe,  1. 
His  titles  in  this  respect.  2.  The  reason  of  his  being  a prophet.  3.  The  ex- 
cellency of  Christ  above  all  other  prophets ; and  then  we  have  done. 

Sect.  III. — Of  Christ’s  Prophetical  Office. 

1.  The  titles  of  Christ,  in  respect  of  his  prophetical  office,  were  these. 
1.  Sometimes  he  is  called  doctor,  or  Master,  Matth.  23:10.  “Be  ye  not 
called  masters,  for  one  is  your  Master,  even  Christ  the  word  is  ( Kathe - 
getes ,)  which  signifies  a doctor,  moderator,  teaching  master,  a guide  of  the 
way.  2.  Sometimes  he  is  called  a lawgiver,  James  4 : 12.  “ There  is  one 
lawgiver,  who  is  able  to  save  and  to  destroy.”  The  apostle  speaks  of  the 
internal  government  of  the  conscience,  in  which  case  the  Lord  is  our  judge, 
Isa.  33  : 22.  “ The  Lord  is  our  lawgiver,  The  Lord  is  our  king,  he  will  save 
us.”  We  must  hear  no  voice  in  our  consciences,  but  God’s  : no  doctrine  in 
the  church,  but  Christ’s  : no  offices,  institutions  and  worship  must  be  allow- 
ed, but  such  as  he  hath  appointed  ; and  therefore,  when  men  brought  in 
foreign  doctrines,  it  is  said,  “ That  they  did  not  hold  the  head,”  Col.  2:19. 
3.  Sometimes  he  is  called  a Counsellor,  u And  his  name  shall  be  called, 
Wonderful,  Counsellor,”  Isa.  9:6.  “ Counsel  is  mine,  and  sound  wisdom,” 
eaith  Christ,  “ I am  understanding,  and  I have  strength,”  Prov.  8 : 14. 
Christ,  by  his  office,  counsels  men  how  to  fly  sin,  and  how  to  please  God, 
and  how  to  escape  hell,  and  how  to  be  saved.  4.  Sometimes  he  is  called  the 
apostle  of  our  profession,  Heb.  3:1.  “ Wherefore,  holy  brethren,  partakers 
of  the  heavenly  calling,  consider  the  apostle,  and  high  priest  of  our  profes- 
sion, Christ  Jesus.”  God  sent  him  as  an  ambassador  to  make  known  his 
will ; he  came  not  unsent ; the  very  word  imports  a mission,  a sending, 
Horn.  10  : 15.  “ How  shall  they  preach  except  they  be  sent  ?”  Let  all  those 
who  run  before  they  be  sent  take  notice  of  this,  for  this  would  not  Christ 
do  : he  was  seut;  he  was  the  apostle  of  our  profession.  5.  Sometimes  he  is 
called  the  angel  of  the  covenant,  Mai.  3:1.  “ Even  the  angel  of  the  cove- 
nant whom  he  delights  in.”  Christ  was  the  publisher  of  the  gospel  covenant, 
he  declared  the  gracious  purpose  of  God  towards  the  elect  held  forth  in  the 
covenant;  and  in  this  respect,  he  is  called  “a  prophet,”  Acts  3 : 22.  and 
“ the  prophet,”  John  7 : 40.  and  “ that  prophet,”  6 : 14.  “ This  is  of  a truth 
that  prophet  that  should  come  into  the  world  whose  office  it  was  to  im- 
part God’s  will  unto  the  sons  of  men,  according  uuto  the  name  angel.  6. 
{Sometimes  he  is  called  the  Mediator  of  the  new  covenant,  Heb.  9 : 15. 

For  this  cause  he  is  the  Mediator  of  the  New  Testament/’  saith  the  apos- 


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251 


tie ; now,  a Mediator  is  such  a one  as  goes  betwixt  two  parties  at  variance, 
imparting  the  mind  of  the  one  to  the  other,  so  as  to  breed  a right  under- 
standing, and  thereby  to  work  a compliance  betwixt  both.  And  thus  Christ 
is  a Mediator  betwixt  God  and  us  ; by  him  it  is  that  the  mind  and  will  of 
God  is  imparted  to  man,  John  1 : 18.  “ No  man  hath  seen  God  at  any  time  : 
the  only  begotten  Son,  which  is  in  the  bosom  of  the  Father,  he  hath  declared 
him  j”  and  by  him  it  is  that  we  impart  our  mind  unto  God,  Rev.  8 : 4. 
“ The  smoke  of  the  incense  which  goes  up  with  the  prayers  of  the  saints, 
ascends  up  before  God  out  of  the  angel’s  hand.”  This  was  typified  in  Mo- 
ses, Deut.  5:5.  “I  stood  between  the  Lord  and  you  at  that  time,  to  show 
you  the  word  of  the  Lord.”  The  vulgar  renders  it  thus,  Ego  sequester  et 
medius,  I was  a Mediator,  a middler  betwixt  God  and  you  : and  so  Christ 
Jesus  is  a Mediator,  a middler,  an  interpreter,  an  intermessenger  betwixt 
God  and  his  people. 

2.  The  reasous  of  Christ’s  being  a prophet  were  these;  1.  That  he  might 
reveal  and  deliver  to  his  people  the  will  of  his  Father.  2.  That  he  might 
open  and  expound  the  same,  being  once  delivered.  3.  That  he  might 
make  his  saints  to  understand,  and  to  believe  the  same,  being  once  opened. 

1.  As  a prophet,  he  delivers  to  the  people  his  Father’s  will,  both  in 
his  own  person,  and  by  his  servants  the  ministers  : in  his  own  person,  when 
he  was  upon  earth  as  a “minister  of  the  circumcision,”  Rom.  15  : 8.  and  by 
his  servants  the  ministers,  from  the  beginning  of  their  mission  to  the  end 
of  the  world  : thus  the  gospel  is  called,  Heb.  2:3.  A great  salvation,  which 
at  the  first  began  to  be  spoken  by  the  Lord,  and  was  confirmed  uuto  us  by 
them  that  heard  him.  Christ  in  his  own  personal  preaching,  is  said  but  “ to 
have  begun  to  teach,”  Acts.  1 : 1.  And  the  consummate  publication  was 
the  sending  of  the  Holy  Ghost  to  these  select  vessels,  who  were  to  carry 
abroad  this  treasure  unto  all  the  world  : it  was  begun  by  the  Lord,  and  it 
was  confirmed  by  them  that  were  the  disciples  of  the  Lord.  In  this 
respect,  we  cannot  look  on  the  publishing  of  the  gospel  of  the  world,  but  as 
very  glorious  : was  there  not  a resemblance  of  state  and  glory  in  the  preach- 
ing of  Christ  ? You  have  heard  how  a forerunner  was  sent  to  prepare  his 
way,  as  a herald  to  proclaim  his  approach,  and  then  was  revealed  the  glory 
of  the  Lord  ; but,  because  the  publication  was  not  consummate  till  after- 
wards, Christ  carries  it  on  in  a greater  state  afterwards  than  he  did  before, 
Eph.  4:8.  “ When  he  ascended  up  on  high,  he  then  led  captivity  captive, 
and  gave  gifts  unto  men as  princes  in  the  time  of  their  solemn  inaugura- 
tion do  some  special  acts  of  magnificence  and  honor,  they  proclaim  pardons, 
open  prisons,  create  nobles,  fill  conduits  with  wine ; so  Christ  to  testify  the 
glory  of  the  gospel  at  the  day  of  his  instalment,  and  solemn  re-admission 
into  his  father’s  glory,  he  proclaims  the  gospel,  gives  gifts  unto  men,  verse 
12.  “ For  the  perfecting  of  the  saints,  for  the  work  of  the  ministry,  for  the 
edifying  of  the  body  of  Christ.” 

2.  As  a prophet,  he  opens  and  expounds  the  gospel.  Thus,  being  in  the 
synagogue  on  the  Sabbath  day,  Luke  4 : 17,  18,  21.  “ He  opened  the  book, 
and  he  found  the  place  where  it  was  written,  The  Spirit  of  the  Lord  is  upon 
me,  because  he  hath  anointed  me  to  preach  the  gospel  to  the  poor,”  &c., 
and  then  he  closed  the  book, — and  said,  “ this  day  is  this  Scripture  fulfilled 
in  your  ears.”  And  thus  joining  himself  with  two  of  his  disciples,  going 
towards  Emmaus,  Luke  24  : 27.  “ He  began  at  Moses,  and  all  the  prophets, 
and  he  expounded  unto  them  in  all  the  Scriptures,  the  things  concerning 
himself.”  “ The  prophecies  of  Christ  were  dark,  and  hard  to  be  under- 
stood, and  therefore  Christ  came  down  from  heaven  to  discover  such  truths,” 
John  3 : 13.  “ No  man  hath  ascended  up  to  heaven,”  i.  e.,  to  be  acquainted 
with  God’s  secrets,  “but  he  that  came  down  from  heaven.”  The  gracious 
purpose  of  God  towards  lost  mankind,  was  a secret  locked  up  in  the  breast 


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of  the  Father;  and  so  it  had  been  even  to  this  day,  had  not  Christ,  who 
was  in  the  bosom  of  the  Father,  and  one  of  his  privy  council,  revealed  it 
unto  us;  hence  Christ  is  called,  “The  interpreter  of  God,  no  man  knoweth 
the  Father  save  the  Son,  and  he  to  whomsoever  the  Son  will  reveal  him,” 
by  his  interpretation,  Matth.  11 : 27. 

8.  As  a prophet,  he  gives  us  to  understand,  and  to  believe  the  gospel, 
Luke  24  : 45.  “ Then  opened  he  their  understanding,  that  they  might  un- 
derstand the  Scriptures  and  thus  was  the  case  of  Lydia,  “ whose  heart 
the  Lord  opened,”  Acts  16  : 14.  He  that  at  first  opens  Scriptures,  at  last 
opens  hearts,  John  1:9.  “ He  is  that  true  light  which  enlighteneth  every 
man  that  cometh  into  the  world.”  He  enlightens  every  believer,  not  only 
with  a common  natural  light,  but  with  a special  supernatural  light,  of 
saving,  spiritual,  and  effectual  knowledge  : now,  there  is  no  prophet  can  do 
this  save  only  Jesus  Christ;  he  only  is  able  to  cause  our  hearts  to  believe 
and  to  understand  the  matter,  which  he  doth  teach  and  reveal.  Other 
prophets  may  plant  and  water,  Paul  may  plant,  and  Apollos  may  water,  but 
he,  and  only  he  can  “ give  the  increase  :”  other  prophets  may  teach  and 
baptize,  but  unless  Christ  come  in  by  the  powerful  presence  of  his  Spirit, 
they  can  never  be  able  to  save  any  poor  soul,  1 Pet.  2 : 5.  “We,  as  lively 
stones,  are  built  up  a spiritual  house,”  saith  Peter ; but  Psal.  127  : 1. 
“ Except  the  Lord  do  build  the  house,  they  labor  in  vain  that  build  it.” 

0,  alas!  Who  is  able  to  breathe  the  Spirit  of  life  into  these  dead  stones, 
but  he  of  whom  it  is  written,  John  5 : 25.  “ The  hour  is  coming,  and  now 
is,  when  the  dead  shall  hear  the  voice  of  the  Son  of  God,  and  they  that 
hear  it,  shall  live?”  Who  can  awaken  a dead  soul  out  of  a dead  sleep? 
And  who  can  give  light  unto  these  blind  eyes  of  ours,  but  he  of  whom  it 
is  written,  Eph.  5 : 14.  “Awake,  thou  that  sleepest,  and  arise  from  the 
dead,  and  Christ  shall  give  thee  light  ?” 

3.  The  excellencies  of  Christ  above  all  other  prophets,  are  in  these  re- 
spects : 

1.  Other  prophets  were  but  shadows  and  types  of  this  great  prophet; 
even  Moses  himself  was  but  a figure  of  him,  Acts  7 : 37,  “A  prophet  shall 
the  Lord  your  God  raise  up  unto  you  of  your  brethren,  like  unto  me,”  saith 
Moses;  these  words  “like  unto  me,”  do  plainly  show,  that  Moses  was  at 
the  best  but  an  image  and  shadow  of  Christ : now,  as  substances  do  far 
excel  shadows,  so  doth  Christ  far  excel  all  the  prophets;  they  were  but 
shadows  and  forerunners  to  him. 

2.  Other  prophets  revealed  but  some  part  of  God’s  will,  and  only  at  some 
times.  God,  saith  the  apostle,  “ at  sundry  times,  and  in  divers  manners, 
spake  in  times  past,  unto  the  fathers  by  the  prophets,”  Heb.  1 : 1,  i.  e. 
He  let  out  light  by  little  and  little,  till  the  day-star  and  Sun  of  righteous- 
ness arose ; “ But  in  these  last  days  he  hath  spoken  by  his  Son,”  ver.  1, 

1.  e.  He  hath  spoken  more  fully  and  plainly  in  this  respect,  saith  the 
apostle,  Gal.  4 : 1,  2.  The  heirs  of  life  and  salvation  were  but  children 
before  Christ’s  incarnation.  As  now  we  see  but  through  a glass  darkly  to- 
wards what  we  shall  do  in  the  life  to  come,  so  did  they  of  old  in  comparison 
of  us;  their  light  in  comparison  of  ours,  was  but  an  obscure,  glimmering 
light : Christ’s  discovery  of  himself  then  was  but  “ a standing  behind  the 
wall,  and  looking  forth  of  the  window,  a showing  himself  through  the  lat- 
tice.” Sol.  Song  2 : 9. 

3.  Other  prophets  spake  only  to  the  ears  of  men,  but  Christ  spake,  and 
still  speaks  to  the  heart  : “ He  hath  the  keys  of  David,  that  openeth  and 
no  man  shutteth,  that  shutteth  and  no  man  openeth,”  Rev.  3:7.  It  is  a 
similitude  taken  from  them  that  keep  the  keys  of  a city  or  castle ; without 
whom  none  can  open  or  shut ; no  more  can  any  man  open  the  heart  or 


CHAP.  IT.] 


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break  in  upon  the  spirit  but  Christ : he  only  is  able  to  open  the  eyes  of  the 
mind  by  the  secret,  kindly  and  powerfully  working  of  his  own  Spirit. 

4.  Other  prophets  preached  wisdom  unto  men,  but  only  Christ  preacheth 
men  wise;  other  prophets  warned  men,  by  telling  them  of  their  sins,  and 
denouncing  the  judgments  of  God ; but  Christ  reclaimed  them,  and  turned 
them  from  sin : hence  it  is  said,  that  “ he  taught  as  one  having  authority, 
and  not  as  the  scribes,”  Matth.  7 : 29.  It  came  dryly  and  coldly  from  them, 
but  it  came  from  him  as  being  full  of  conviction  and  reproof,  full  of  the 
evident  “ demonstration  of  the  Spirit,  and  of  power,”  1 Cor.  2 : 4. 

5.  Other  prophets  might  not  preach  themselves;  the  apostle  inveighs 
against  self-commenders,  “ We  dare  not,  (saith  he)  make  ourselves  of  the 
number,  or  compare  ourselves  with  some  that  commend  themselves,”  2 Cor. 
10  : 12.  Yea,  Christ  himself,  relating  to  himself,  as  a mere  man,  saith, 
That  “ his  witness  is  not  true,  if  he  bear  witness  of  himself,”  John  5:31; 
But,  in  another  place,  relating  to  himself  as  a mediator,  he  speaks  clean 
contrary,  “ Though  I do  bear  record  of  myself,  yet  my  record  is  true,” 
John  8 : 14.  Here  then  is  quite  a difference  betwixt  other  prophets  in  re- 
spect of  their  office  and  Christ ! they  might  not  preach  themselves,  but  he 
bears  witness  of  himself,  because  he  hath  not  a greater  in  the  point  of  our 
justification,  sanctification  and  salvation,  to  bear  witness  of  than  himself. 
And  hence  are  those  self-predications  of  his  which  we  find  in  Scriptures,  as, 
Isa.  45  : 22.  “ Look  unto  me,  and  be  ye  saved,  ye  ends  of  the  earth,” 
Matth.  11  : 28.  “ Come  unto  me,  all  ye  that  labor  and  are  heavy  laden.” 
And  conferring  with  the  two  disciples,  it  is  said,  That  “ beginning  at  Moses, 
and  all  the  prophets,  he  expounded  unto  them  in  all  the  Scriptures,  the 
things  concerning  himself,”  Luke  24  : 27.  Surely  it  commends  to  us  the 
prophecy  of  Christ,  that  he  might  preach,  and  commend  himself  without 
any  blot  or  arrogancy,  or  taking  too  much  upon  him. 

6.  Other  prophets  had  their  commission  and  authority  from  him,  Eccles. 
12  : 11.  “ The  words  of  the  wise  are  as  goads  and  nails  fastened  by  the 
masters  of  the  assemblies,  which  are  given  from  one  shepherd,”  i.  e.,  the 
words  of  the  wise  are  divine  and  heavenly  instructions ; the  masters  of  as- 
semblies are  gospel  ministers,  and  Christ  is  that  one  shepherd  from  whom 
these  words  are  given,  and  from  whom  these  masters  have  their  authority ; 
are  they  not  called  “ambassadors  for  Christ?”  2 Cor.  5 : 20.  And  doth 
not  Ezekiel  tell  us,  “ that  he  must  drop  his  words  towards  the  south  ?” 
Ezek.  20  : 46.  Now  what  is  the  meaning  of  that  dropping  ? It  is  a phrase 
borrowed  from  rain,  as  the  clouds  from  whence  the  rain  descends,  have  not 
their  water  originally  and  natively  in  themselves,  but  from  the  sea  : so  have 
not  the  prophets  a spirit  of  prophecy  of  themselves,  but  all  is  drawn  up  out 
of  Christ,  as  out  of  a full  sea  of  all  excellent  wisdom  and  knowledge.  In 
him  are  all  the  treasures,  a sea,  an  ocean  of  knowledge,  and  from  him  all 
the  prophets  derived  whatsoever  they  had. 

Sect.  IV. — Of  Christ’s  Miracles. 

2.  The  miracles  of  Christ  this  year  were  many.  Now  what  were  these 
miracles,  but  a pursuance  of  the  doctrines  delivered  in  Christ's  sermons  ? 
One  calls  them  a verification  of  Christ's  doctrine,  a signal  of  Christ's  ser- 
mons : if  we  observe,  we  shall  find  him  to  work  most  of  his  miracles  in  ac- 
tions of  mercy.  Indeed  once  he  turned  water  into  wine,  aud  sometimes  he 
walked  upon  the  waters,  but  all  the  rest  were  actions  of  relief,  according  to 
the  design  of  God,  who  would  have  him  manifest  his  power,  in  showing 
mercy  and  relief  to  men. 

Amongst  all  his  miracles  done  this  year,  now  was  it  that  at  Cana,  where 
he  wrought  the  first  miracle,  he  does  a second ; “ a certain  nobleman,”  or 


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[BOOK  IV. 


courtier,  or  little  king,  as  some  would  have  it,  “came  to  Jesus,  and  besought 
him  to  come  down  to  his  house,  and  to  heal  his  son  who  was  at  the  point  of 
death/'  John  4 : 47.  We  do  not  find  Christ  often  attended  with  nobility,  but 
here  he  is,  1 Cor.  1 : 26.  “ Not  many  wise  men  after  the  flesh,  not  many 
mighty,  not  many  noble  are  called yet  God  forbid  but  that  some  are,  and 
may  be;  this  noble  ruler  hastens  after  Christ  in  his  necessity;  happy  was 
it  for  him  that  his  son  was  sick,  for  else  he  had  not  been  so  well  acquainted 
with  his  Saviour:  “ 0,  we  are  loathe  to  come  to  Christ  till  we  see  a need,  a 
necessity  for  it;  and  hence  it  is,  that  Christ  sends  weakness,  sickness,  infirm- 
ities, oppositions,  and  many  afflictions,  that  he  may  be  sought  unto  : come 
then,  are  we  afflicted  ? Whither  should  we  go  but  to  Cana,  to  seek  Christ  ? 
Whither  should  we  go  but  to  that  Cana  of  heaven  where  our  water  shall  be 
turned  into  wine,  where  our  Physician  lives,  that  knows  how  to  cure  souls 
and  bodies,  and  all,  that  we  may  once  say,  “ It  is  good  for  me  that  I was  af- 
flicted." The  first  answer  Christ  gives  this  nobleman,  is  a word  of  reproof, 
John  4 : 48.  “Except  ye  see  signs  and  wonders,  ye  will  not  believe  in- 
credulity was  the  common  disease  of  the  Jews,  which  no  receipt  could  cure 
but  wonders,  “ A wicked  and  adulterous  generation  seeks  after  signs."  The 
doctrine  of  Christ,  and  all  the  divine  words  that  he  spake,  must  be  made  up 
with  miracles,  or  they  will  not  believe  : it  was  a foul  fault,  and  a dangerous 
one,  “ You  will  not  believe."  What  is  it  that  condemns  the  world  but  un- 
belief? Here  is  a noble  Capernaumite,  that  probably  had  heard  many  a ser- 
mon of  Jesus  Christ ; and  yet  he  is  taxed  with  unbelief.  If  such  as  we 
that  live  under  the  clear  sunshine  of  the  gospel  shall  not  believe,  0 what  a 
sin  is  this  ? Christ's  next  answer  to  this  nobleman,  is  a word  of  comfort, 
verse  50.  “ Go  thy  way,  thy  son  liveth."  Oh  the  meekness,  and  the  mercy 
of  Jesus  Christ ! when  we  would  have  looked  that  he  should  have  punished 
this  suitor  for  not  believing,  he  condescends  to  him  that  he  may  believe : as 
some  tender  mother  that  gives  the  breast  to  her  unquiet  children  instead  of 
the  rod;  so  usually  deals  Christ  with  our  perverseness,"  “ Go  thy  way,  thy 
son  liveth  with  one  word  doth  Christ  heal  two  patients,  the  sou  and  fath- 
er; the  son’s  fever,  and  the  father's  unbelief.  We  cannot  but  observe  here 
the  steps  of  faith  ; he  that  believed  somewhat  ere  he  came,  and  more  when 
he  went,  he  grew  to  more  and  more  faith  in  the  way ; and  when  he  came 
home,  he  enlarged  his  faith  to  all  the  skirts  of  his  family.  “ And  the  man 
believed  the  word  that  Jesus  had  spoken  unto  him,"  and  he  went  his  way ; 
and  in  the  way  one  meets  him  and  tells  him,  “ Thy  son  liveth,"  verse  51. 
Which  recovery  he  understands  to  be  at  the  same  time  that  Christ  had  spo- 
ken those  salutary  and  healing  words,  “ and  himself  believed  and  his  whole 
house,"  verse  53. 

2.  (If  I mistake  not  in  the  year,  I shall  not  contend,  because  in  this  year 
only,  I shall  mention  his  miracles,)  Now  was  it  that  “ a centurion  came  unto 
Christ,  beseeching  him,  and  saying,  My  servant  lieth  at  home,  sick  of  the 
palsy,  grievously  tormented,"  Matth.  8 : 5,  6.  Many  suitors  came  to  Christ, 
one  for  a son,  another  for  a daughter,  a third  for  himself;  but  I see 
none  come  for  his  servant,  but  this  one  centurion  ; and  if  we  observe  Christ's 
answer  to  his  suit,  we  see  how  well  pleased  Christ  is  with  his  request,  and 
Jesus  saith  unto  him  “ I will  come  and  heal  him,"  verse  7.  When  the 
ruler  entreated  him  for  his  son,  “Come  down  ere  he  die,"  Christ  stirred  not 
a foot,  but  now  this  centurion  complains  only  of  his  servant's  sickness,  and 
Christ  offers  himself,  “I  will  come  and  heal  him."  He  that  came  in  the 
shape  of  a servant,  would  rather  go  down  to  the  sick  servant,  than  to  the 
ruler’s  son,  Acts  10  : 34,  35.  “ He  is  no  respecter  of  persons,  but  he  that 

feareth  him  and  worketh  righteousness  is  accepted  of  him  It  may  be  this 
poor  sick  servant  had  more  grace,  or  very  probable  it  is  he  had  more  need, 
and  therefore  Christ  (to  choose)  will  go  down  to  visit  this  poor  sick  servant. 


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255 


Nay,  says  the  centurion,  I am  not  worthy,  Lord,  that  thou  shouldst  come 
under  my  roof,  verse  8.  q.  d.  Alas,  Lord  ! I am  a gentile,  an  alien,  a man 
of  blood,  but  thou  art  holy,  thou  art  omnipotent,  and  therefore,  “ Only  say 
the  word,  and  my  servant  shall  be  whole.”  Mark  this,  0 my  soul,  it  is  but 
a word  of  Christ,  and  my  sins  shall  be  remitted,  my  soul  healed,  my  body 
raised,  and  soul  and  body  glorified  forever.  The  centurion  knew  this  by  the 
command  he  had  over  his  own  servants,  verse  9.  “ I say  to  this  man,  Go, 
and  he  goes,  and  to  another  man,  come,  and  he  cometh,  and  to  a third,  do 
this,  and  he  doeth  it.”  In  way  of  application,  Oh ! that  I were  such  a ser- 
vant to  my  heavenly  Master  ; alas,  every  of  his  commands  says,  Do  this,  and 
I do  it  not : every  of  his  inhibitions  says,  “ Do  it  not,  and  I do  it he  says, 
“ Go  from  the  world,  and  I run  to  it He  says,  “ Come  to  me,  and  I run 
from  him.”  Wo  is  me,  this  is  not  service,  but  enmity:  Oh  that  I could 
come  up  to  the  faith  and  obedience  of  this  exemplar,  that  I could  serve  my 
Christ  as  these  soldiers  did  their  master  ! verse  10.  Jesus  marvels  at  the 
centurion’s  faith.  We  never  find  Christ  wondering  at  gold,  or  silver,  or 
costly  and  curious  works  of  human  skill  ; yea,  when  the  disciples  wondered 
at  the  magnificence  of  the  temple,  he  rebuked  them  rather  : but  when  he 
se^s  the  grace  or  acts  of  faith,  he  so  approves  of  them,  that  he  is  ravished 
with  wonder.  He  that  rejoiced  in  the  view  of  his  creation,  rejoiceth  no  less 
in  the  reformation  of  his  creature,  “ Behold  thou  art  fair,  my  love,  behold 
thou  art  fair,  there  is  no  spot  in  thee.  My  sister,  my  spouse,  thou  hast 
wounded  ray  heart,  thou  hast  wounded  my  heart  with  one  of  thy  eyes,”  Sol. 
Song  4 : 7,  9.  To  conclude,  he  that  both  wrought  this  faith,  and  wondered 
at  it,  doth  now  reward  it.  “ Go  thy  way,  and  as  thou  hast  believed,  so  be  it 
unto  thee,  and  his  servant  was  healed  in  the  self  same  hour.” 

3.  Now  it  was,  even  “ the  day  after,  that  Jesus  goes  in  the  city  of  Nain,” 
Luke  7 : 11.  The  fruitful  clouds  are  not  ordained  to  fall  all  in  one  field  ; 
Nain  must  partake  of  the  bounty  of  Christ,  as  well  as  Cana,  or  Capernaum. 
Thither  come,  he  no  sooner  enters  in  at  the  gate  of  the  city,  but  he  meets  a 
funeral ; a poor  widow  with  her  weeping  friends,  is  following  her  only  son 
to  the  grave  ; Jesus  observing  her  sad  condition,  he  pities  her,  comforts  her, 
and  at  last  relieves  her  : Here  was  no  solicitor  but  his  own  compassion  ; in 
his  former  miracles  he  was  sought  and  sued  to ; his  mother  at  the  marriage 
feast  begged  a supply  of  wine ; the  ruler  came  to  him  for  a son  ; the  centu- 
rion came  to  him  for  a servant ; but  now  Christ  offers  a cure,  to  give  us  a 
lesson,  “ That  whilst  we  have  to  do  with  the  Father  of  mercies,  our  miseries 
and  afflictions  are  the  most  powerful  suitors.”  Christ  sees  and  observes 
the  widow’s  sadness,  and  presently  all  parts  of  Christ  conspire  her  good  ; his 
heart  melts  into  compassion  of  her ; his  tongue  speaks  cheerfully  and  com- 
fortably unto  her,  “ Weep  not;”  his  feet  carry  him  to  the  bier;  his  hand 
toucheth  the  coffin,  “and  he  said,  young  man,  I say  unto  thee,  arise,”  ver. 
14.  See  how  the  Lord  of  life  speaks  with  command  : the  same  voice  speaks 
to  him  that  shall  one  day  speak  to  us,  and  raise  us  out  of  the  dust  of  the 
earth;  neither  sea,  nor  death,  nor  hell,  can  detain  their  dead,  when  he 
charges  them  to  be  delivered  : we  see  not  Christ  stretching  himself  on  this 
dead  corpse,  as  Elijah  and  Elisha  upon  the  sons  of  the  Shunamite,  and  of 
the  widow  of  Sarepta ; nor  see  we  him  kneeling  down  and  praying,  as  Peter 
did  for  Dorcas;  but  we  hear  him  so  speaking  to  the  dead,  as  if  the  dead 
were  alive ; and  so  speaking  to  the  dead,  that  by  the  word  he  speaks,  he 
makes  him  alive,  “Young  man,  I say  unto  thee,  Arise;  and  he  that  was 
dead  sat  up,  and  began  to  speak,  verse  15.  So  at  the  sound  of  the  last 
trumpet,  by  the  power  of  the  same  voice,  we  shall  arise  out  of  the  dust,  and 
stand  up  gloriously,  “This  mortal  body  shall  put  on  immortality,  and  this 
corruptible  shall  put  on  incorruption.”  And  lest  our  weak  faith  should  stag- 
ger at  the  ascent  of  so  great  a difficulty,  by  this  he  hath  done,  Christ  gives 


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[BOOK  IY. 


us  tastes  of  what  he  will  do.  The  same  power  that  can  raise  one  man,  can 
raise  a thousand,  a million,  a world  : Christ  here  raised  a widow’s  son,  and 
after  Jairus’  daughter,  and  then  Lazarus,  and,  lastly,  at  his  resurrection,  he 
raised  a great  many  at  once  : he  raised  one  from  her  bed,  another  from  his 
bier,  another  from  his  grave,  and  many  at  once  from  their  rottenness,  that  it 
might  appear  no  degree  of  death  can  hinder  the  efficacy  of  his  almighty 
power. 

4.  Now  it  was  that  “ in  the  synagogue  he  finds  a man  that  had  a spirit 
of  an  unclean  devil,”  Luke  4 : 33.  This,  1 take  it,  is  the  first  man  that 
we  read  of,  as  possessed  with  a devil.  “And  he  cried,  Let  us  alone,  what 
have  we  to  do  with  thee  ?”  &c.,  verse  34.  In  these  words,  the  devil  dic- 
tates, the  man  speaks,  and  whereas  the  words  are  plural,  Let  us  alone,  it  is 
probable  he  speaks  of  himself,  and  the  rest  of  the  men  in  the  syuagogue 
with  him. 

So  high  and  dreadful  things  are  spoken  concerning  the  coming  of  Christ, 
(Mai.  3 : 2.  “Who  may  abide  the  day  of  his  coming,  and  who  shall  stand 
when  he  appeareth  ?”)  that  the  devil  by  this  takes  opportunity  to  affright 
the  men  of  the  synagogue  with  the  presence  of  Christ : he  would  dissuade 
them  from  the  receiving  of  Christ,  by  the  terrors  of  Christ,  as  if  Christ 
had  come  only  to  destroy  them,  ver.  34.  “Thou  Jesus  of  Nazareth,  art 
thou  come  to  destroy  us  ? I know  thee,  who  thou  art,  the  Holy  One  of 
God.”  “And  Jesus  rebuked  him,  saying,  Hold  thy  peace,  and  come  out  of 
him,”  verse  35.  The  word,  “ Hold  thy  peace,”  in  the  original,  ( phimoethti ) 
be  muzzled : it  was  not  a bare  command  of  silence,  but  there  was  such 
power  in  it,  that  it  cast  a muzzle  upon  the  mouth  of  Satan,  that  he  could 
speak  no  more,  Mark  1 : 26.  “And  when  the  unclean  spirit  had  torn  him,” 
not  with  any  gashes  in  his  flesh,  or  dismembering  of  his  body,  for  he  hurt 
him  not,  but  with  some  convulsion  fits  (as  it  is  supposed)  then  “ he  threw 
him  in  the  midst,”  Luke  4 : 35,  and  made  an  horrid  cry,  and  so  came  out. 

From  this  miracle,  they  all  take  special  notice  of  the  doctrine  attested 
by  so  great  a miracle,  “ What  a word  is  this  ?”  verse  36.  Or,  as  the  other 
evangelist,  Mark  1 : 27.  “ What  a thing  is  this  ? What  new  doctrine  is 
this  ?”  Surely  this  was  the  great  design  of  all  the  miracles  of  Christ,  to 
prove  his  mission  from  God,  to  demonstrate  his  power  unto  men,  to  confirm 
his  gospel,  to  endear  his  precepts,  to  work  in  us  faith,  to  help  us  heaven- 
ward, John  20  : 31.  “These  things  are  written  that  we  might  believe, — 
And  that  believing  we  might  have  life  through  his  name.” 

Use.  I have  given  you  several  instances  of  the  miracles  of  Christ  in  this 
second  year  of  his  ministry;  only  a few  words  on  this  doctrine  of  miracles 
for  our  information,  as,  1.  What  they  are?  2.  Why  they  are?  3.  Whe- 
ther they  are  chained  and  continued  in  this  great  transaction  of  our  soul’s 
salvation  ? And  I have  done. 

For  the  first,  What  they  are?  Miracles  are  unusual  events  wrought 
above  the  course  or  possibility  of  nature  : such  were  the  miracles  of  Christ, 
and  such  were  the  miracles  of  the  prophets,  and  of  the  apostles  of  Christ ; 
for  what  they  did  was  above  nature ; and  all  the  difference  betwixt  their 
miracles  and  the  miracles  of  Christ,  was  only  in  this,  viz.  They  wrought 
them  not  in  their  own  name  and  power  as  Jesus  Christ  did;  thus  when 
Elisha  with  twenty  loaves,  and  some  full  ears  of  corn,  fed  an  hundred  men, 
2 Kings  4 : 42,  43.  “ Give  unto  the  people  (says  he)  that  they  may  eat : 
and  his  servant  said,  What,  should  I set  this  before  an  hundred  men  ? He 
said  again,  Give  the  people  that  they  may  eat,  for  thus  saith  the  Lord, 
They  shall  eat,  and  shall  leave  thereof.” 

And  when  Peter  cured  Eneas,  which  had  kept  his  bed  eight  years,  and 
was  sick  of  a palsy,  Acts  9 : 34.  “ Peter  said  unto  him,  Eneas,  Jesus  Christ 
maketh  thee  whole.”  And  when  he  cured  that  man  that  was  lame  from 


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his  mother’s  womb,  whom  they  laid  daily  at  the  gate  of  the 'temple,  Acts 
3:6.  “ Silver  and  gold  have  I none,  (said  Peter)  but  such  as  I have  give 
I thee.  In  the  name  of  Jesus  Christ  of  Nazareth,  rise  up  and  walk.” 
But  our  Saviour  comes  in  a higher  strain  to  the  dead  damsel,  Mark  5:41. 
“ I say  unto  thee,  Arise.”  And  in  a higher  strain  to  the  stormy  winds 
and  seas,  Mark  4 : 39.  “ Peace,  be  still.”  And,  in  a higher  strain  to  the 
raging  devil  in  the  possessed,  Luke  4 : 35.  “ Be  muzzled,  and  come  out  of 
the  man.”  Here  is  the  difference  betwixt  the  Lord  and  his  servants;  but 
in  this  they  agree,  their  miracles  were  not  miranda  but  miracula  ! not 
only  wonders  but  miracles  indeed ; they  were  unusual  events  wrought  above 
nature,  or  the  course  of  nature. 

For  the  second,  Why  they  are?  Many  reasons  are  given,  of  which  I 
hinted  before,  but,  in  reference  to  Scriptures,  (which  is  the  great  controversy) 
this  is  the  main,  and  the  only  true  reason ; “ Miracles  are  wrought  for  the 
grounding  or  confirming  of  some  divine  truth  or  doctrine  at  its  first  set- 
tling.” To  this  purpose,  miracles  were  as  the  trumpets  or  heralds,  by 
which  the  gospel  was  first  commended  unto  us;  as  the  law  of  Moses  was 
first  authorized  by  manifold  miracles  in  Sinai,  and  in  the  desert,  which  after- 
wards ceased  when  they  came  to  and  were  settled  in  the  promised  land ; 
so  the  gospel  of  Christ  was  first  authorized  by  mauifold  miracles;  but  the 
sound  thereof  having  gone  through  all  the  world,  these  miracles  cease  : if 
new  additions  of  miracles  for  the  confirmation  of  Scriptures  should  be  ex- 
pected in  every  age,  the  former  miracles  of  Christ  and  his  apostles  would 
be  slighted  of  all.  Indeed  Christ  tells  us,  “ of  great  signs  and  wonders 
that  shall  be  in  the  last  days,”  Matth.  24  : 24.  But  withal  he  tells  us  of 
false  Christs  and  false  prophets  that  must  work  them.  It  may  be  disputed 
whether  these  are  true  miracles  or  mere  deceptions,  and  magical  pretences ; 
but  because  they  are  such  as  the  people  cannot  discern  them  from  miracles 
really  such,  therefore  it  is  all  oue  to  them.  Here  then  is  Christ’s  rule, 
verse  23,  25.  “ Believe  them  not — Behold  I have  told  you  before.”  He 

that  foretold  us  of  the  man,  foretold  us  also  of  the  imposture,  and  com- 
manded us  not  to  trust  him  : in  this  respect  it  had  been  more  likely  for 
Antichrist  to  have  prevailed  upon  Christians  by  doing  no  miracles,  than  by 
doing  any ; for  if  he  had  done  none  he  might  have  escaped  without  dis- 
covery, but  by  doing  miracles  or  wonders,  he  both  verified  the  wisdom  and 
prescience  of  Christ,  and  he  declared  to  the  elect,  that  he  was  the  very 
enemy  of  Christ.  As  all  the  prophets  that  spake  of  Christ,  bad  us  believe 
him  for  his  miracles;  so  all  that  foretold  of  Antichrist  bad  us  disbelieve 
him  for  his  miracles ; which  occasioned  Augustine  to  say,  Contra  rniracu- 
larios  istos  cautum  me  fecit  Deus  meus.  Auy.  in  Johan . Tract.  3,  which 
is,  “Against  such  miracle-mongers  God  hath  warned  me  to  take  heed.” 
“Go  not  forth  unto  such,”  saith  Christ,  Matth.  24  : 16.  And  therefore, 
“ brethren  stand  fast,”  saith  Paul,  2 Thess.  2 : 15.  “ The  great  beast  de- 
ceiveth  them  that  dwell  on  the  earth  by  means  of  miracles;”  these  arc  the 
words  of  John,  Rev.  13  : 14.  But  “if  any  man  have  an  ear  let  him  hear,” 
i.  e.,  let  him  beware,  Rev.  13  : 9.  True  miracles  that  proceed  from  God, 
are  wrought  for  the  grounding  of  doctrine  at  the  first  settling,  and  beiug 
once  grounded  and  settled,  and  a platform  described  for  the  right  continuing 
of  it,  then  we  are  left  to  the  Scripture,  and  are  not  to  expect  auy  new 
miracles  for  the  confirming  of  it. 

For  the  third,  Whether  they  are  chained  and  continued  in  this  great 
transaction  of  our  soul’s  salvation  ? I answer,  yea ; in  this  respect  miracles 
cease  not.  It  is  without  controversy,  that  Jesus  Christ,  in  carrying  on  our 
soul’s  salvation,  is  adding  miracle  to  miracle;  there  is  a chain  of  miracles 
in  the  matter  of  our  salvation,  from  first  to  last ! as, — 

1.  It  was  a miracle,  that  God,  in  his  eternity,  before  we  had  a being, 


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[BOOK  IV. 


should  have  one  thought  of  us;  especially  that  the  blessed  Trinity  should 
sit  in  council,  and  contrive  that  most  admirable  and  astonishing  plot  of  the 
salvation  of  our  souls;  Oh,  what  a miracle  was  this ! 

2.  It  was  a miracle  that  God,  for  our  sakes,  should  create  the  world,  and 
after  our  fall  in  Adam,  that  God  should  preserve  the  world,  especially  con- 
sidering that  our  sin  had  unpinned  the  whole  frame  of  the  creation ; and 
that  God  even  then  sitting  on  his  throne  of  judgment,  ready  to  pass  the 
doom  of  death,  for  our  first  transgression,  should  unexpectedly  give  a pro- 
mise of  a Saviour,  when  justly,  he  might  have  given  us  to  the  devil,  and 
to  hell,  according  to  his  own  law,  Gen.  2 : 17.  In  the  day  that  thou  eatest 
thereof,  thou  shalt  die  the  death. 

3.  It  was  a miracle,  that  God’s  Son  should  take  upon  him  our  nature, 
and  that  in  our  nature  he  should  transact  our  peace ; that  he  should  preach 
salvation  to  us  all,  if  we  would  believe,  and  to  the  end  that  we  might  be- 
lieve, that  he  would  work  so  many  signs  and  miracles  in  the  presence  of  his 
disciples,  and  a world  of  men.  Was  not  Christ’s  birth  a miracle  ? And 
Christ’s  life  a miracle  ? And  Christ’s  death  a miracle?  And  Christ’s  resur- 
rection a miracle  ? And  Christ’s  ascension  a miracle  ? Was  not  Christ’s 
ministry  a miracle?  And  was  it  not  a miracle  that  Christ’s  word  should  not 
be  credited  without  a world  of  miracles  to  back  it,  and  confirm  it  to  the 
souls  of  men?  1 Tim.  3 : 16.  “Without  controversy,  great  is  the  miracle, 
as  well  as  mystery  of  godliness,  God  manifest  in  the  flesh,  justified  in  the 
Spirit,  seen  of  angels,  preached  unto  the  Gentiles,  believed  on  in  the  world, 
received  up  into  glory.” 

4.  It  was  a miracle,  that  God  should  look  upon  us  in  our  blood  : what  a 

sight  was  it  for  God  when,  Ezek.  16  : 4,  5,  6.  “ Thy  navel  was  not  cut, 

when  thou  wast  not  salted  at  all,  nor  swaddled  at  all,  when  thou  wast  cast 
out  in  the  open  field  to  the  loathing  of  thy  person  ?”  Yet,  that  then,  even 
then  the  Lord  should  “ pass  by  thee,  and  see  thee  polluted  in  thy  own  blood, 
and  should  say  unto  thee,  when  thou  wast  in  thy  blood,  live,  yea  say  unto 
thee  when  thou  wast  in  thy  blood,  live.”  0 miracle  of  mercies  ! if  crea- 
tion cannot  be  without  a miracle,  surely  the  new  creature  is  a miracle  in- 
deed. So  contrary  is  our  perverse  nature  to  all  possibilities  of  salvation, 
that  if  salvation  had  not  inarched  to  us  all  the  way  in  a miracle,  we  should 
have  perished  in  the  ruins  of  a sad  eternity.  Election  is  a miracle,  and 
creation  is  a miracle,  and  redemption  is  a miracle,  and  vocation  is  a miracle; 
and  indeed  every  man  living  in  the  state  of  grace  is  a perpetual  miracle  : 
in  such  a one  his  reason  is  turned  into  faith,  his  soul  into  spirit,  his  body 
into  a temple,  his  earth  into  heaven,  his  water  into  wine,  his  aversations 
from  Christ  into  intimate  union  with  Christ,  and  adhesious  to  Christ.  O 
what  a chain  of  miracles,  is  this  ? Why,  “ Lord,  if  thou  wilt,  thou  cansft 
make  me  clean;”  say  thus,  You  that  are  yet  in  your  blood,  Why,  “ Lord, 
if  thou  wilt,  thou  canst  make  me  clean,  0 Lord,  I believe,  help  thou  my 
unbelief.” 

“After  this  there  was  a feast  of  the  Jews,  and  Jesus  went  up  to  Jerusa- 
lem,” John  5:1.  Some  would  have  the  feast  to  be  Pentecost;  and,  to 
speak  truly,  the  most  of  our  commentaries  run  that  way  : others  take  this 
for  the  feast  of  the  passover,  and  the  rather,  because  the  evangelist  John 
reckons  the  time  of  Christ’s  public  ministry  by  the  several  passovers  : now, 
if  this  feast  were  not  a passover,  we  cannot  find  in  the  gospel  so  many  pass- 
overs as  to  make  up  Christ’s  ministry  three  years  and  an  half.  On  this 
ground  I join  with  the  latter  opinion ; and  so  here  I end  the  second  year 
of  Christ’s  ministry,  and  come  to  the  third,  and  to  his  actings  therein,  in 
reference  to  our  soul’s  salvation. 


CHAP.  III.] 


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259 


CHAPTER  III. 

Sect.  I.  — Of  the  third  Year  of  Christ’s  Ministry , and  generally  of  his 
actings  in  that  year. 

Hitherto  all  was  quiet;  neither  the  Jews,  nor  the  Samaritans,  nor 
Galileans  did  as  yet  malign  the  doctrine  or  person  of  Jesus  Christ ; but  he 
preached  with  much  peace  on  all  hands  till  the  beginning  of  this  year.  I 
shall  not  yet  speak  of  his  sufferings;  neither  shall  I speak  much  of  his 
doings  : many  things  were  done  and  spoken  this  year,  which  I must  pass, 
lest  I be  too  prolix  : only  such  things  as  refer  more  principally  to  the  maiu 
business  of  our  soul’s  salvation,  I shall  touch  in  these  particulars.  As,  1. 
In  the  ordination  of  the  apostles.  2.  In  his  reception  of  sinners.  3.  In 
the  easiness  of  his  yoke,  and  the  lightness  of  his  burden  which  he  imposeth 
on  men. 

Sect.  II.  — Of  Christ’s  Ordination  of  his  Apostles. 

1.  In  the  ordination  of  his  apostles,  are  many  considerable  things;  the 
evangelist  Luke  lays  it  down  thus,  Luke  6 : 12,  13.  “And  it  came  to  pass 
in  those  days,  that  he  went  out  into  a mountain  to  pray,  and  continued  all 
night  in  prayer  to  God ; and  when  it  was  day,  he  called  unto  him  his  dis- 
ciples, and  of  them  he  chose  twelve,  whom  also  he  named  apostles.”  Till 
now  Christ  taught  alone ; but  because  after  his  ascension  he  must  needs 
have  a ministry  to  the  end  of  the  world ; in  the  first  place,  he  chooseth  out 
some  whom  he  would  have  on  purpose  to  wait  upon  him  all  the  time  of  his 
ministry,  till  he  was  taken  up  into  heaven.  In  this  election  or  ordination, 
here  is  first,  the  person  by  whom  they  are  chosen,  Jesus  Christ.  2.  The 
place  where  they  are  chosen,  viz.,  in  a mountain.  3.  The  time  when  they 
were  chosen,  after  his  watching  and  praying  all  night,  and  when  it  was  day. 
4.  The  company  out  of  whom  they  were  chosen,  they  were  his  disciples, 
and  out  of  them  he  makes  his  election.  5.  The  number  of  them  that  were 
chosen,  they  were  twelve,  nor  more  nor  less.  6.  The  end  to  which  they 
were  chosen,  it  was  an  apostleship;  “he  chose  twelve,  whom  he  also  named 
apostles.” 

1.  The  person  by  whom  they  are  chosen  is  Jesus  Christ.  They  chose  not 
themselves  but  were  chosen  of  Christ.  This  call  was  immediate,  and  there- 
fore most  excellent ; but  now  we  look  not  after  such  calls,  and  therefore  I 
shall  not  insist  on  that : only  by  the  way,  ministers  of  the  gospel  must  be 
ministers  of  Christ,  either  immediately  or  mediately  called. 

2.  The  place  where  they  were  chosen,  it  was  on  a mountain  : mountain- 
ous places  have  their  situation  nearest  to  heaven,  which  shows,  that  they 
were  called  to  high  and  heavenly  things.  Mountains  are  open  and  in  view, 
which  shows  their  ministry  must  be  public  : they  cannot  lie  hid  in  a moun- 
tain, a city  that  is  set  upon  a hill  is  exposed  to  the  view  of  all.  Again, 
mountains  are  subject  to  winds  and  tempests,  which  shows  their  callings 
must  meet  with  many  oppositions;  and  this  occasioned  Christ  to  hold  up 
their  heart  with  cordials,  Matth.  5:11,  12.  “Blessed  are  ye  when  men 
shall  revile  you,  and  persecute  you,  and  say  all  manner  of  evil  against  you 
falsely  for  my  sake, — for  so  persecuted  they  the  prophets  which  were  before 
you.”  The  ministers  of  Christ  are  sure  of  opposition ; the  “ disciple  is  not 
above  his  master,  nor  the  servant  above  his  lord;  if  they  have  called  the 
master  of  the  house  Beelzebub,  how  much  more  shall  they  call  them  of  his 
household  ?” 

3.  The  time  when  they  were  chosen,  when  it  was  day,  “ and  after  he  had 


260 


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[BOOK  IY. 


continued  all  night  in  prayer  to  God  ;”  he  goes  not  to  election,  but  first  he 
•watches  and  prays  all  the  night  before.  This  shows  the  singular  care  that 
Christ  had  in  this  great  employment ; What  ? To  set  men  apart  to  witness 
his  name,  and  to  publish  to  the  world  the  gospel  of  Christ  ? This  he  would 
not  do  without  much  prayer.  Sometimes  we  find  Christ  praying  alone,  as 
elsewhere,  “ He  went  up  into  a mountain  apart  to  pray,”  Matth.  14  : 28. 
And  here  on  this  mountain,  without  any  of  his  disciples  or  domestics  about 
him,  he  prays  alone  : thus,  Matth.  6:6.  “ When  thou  prayest,  enter  into 
thy  closet,  (saith  Christ)  and  when  thou  hast  shut  thy  door,  pray  to  thy 
Father  which  is  in  secret,  and  thy  Father  which  seeth  in  secret  shall  reward 
thee  openly.”  Sometimes  we  find  Christ  praying  at  night,  Luke,  21  : 87. 
“ In  the  day  time  he  was  teaching  in  the  temple,  and  at  night  he  went  out, 
and  abode  in  the  mount,  that  is  called  the  Mount  of  Olives.”  See  Christ 
in  the  exercise  of  his  double  office  ; he  preacheth  all  day,  and  prays  at  night. 
This  text  tells  us,  u He  continued  all  night  in  prayer.”  Night  prayers 
have  their  special  spiritual  advantages.  1.  It  is  a time  fitter  for  compunc- 
tion and  heart  contrition,  Psal.  6:6.  u All  the  night  make  I my  bed  to 
swim,  I water  my-  couch  with  my  tears.”  As  some  things  are  by  heat 
parched  in  the  day,  but  cooled  in  the  night,  so  many  sins  contracted  in  the 
day,  are  seasonably  repented  at  night ; night  tears  are  as  swreet  dews  that 
cool  the  heat  and  pride  of  our  spirits.  2.  It  is  a time  of  silence,  and  free 
from  distraction  : then  all  tumults  cease,  and  in  the  secret  of  our  souls,  we 
may  silently  go  and  speak  with  our  heavenly  Father.  In  this  respect  we 
have  a blessed  example  of  Christ  praying  at  night,  and  especially  now.  0 ! 
he  was  about  the  great  work  of  sending  his  ministers  through  all  the  world, 
and  therefore  he  now  spends  all  the  night  long  in  prayer  to  his  Father.  A 
great  and  extraordinary  work  is  not  to  be  set  upon  without  extraordinary 
prayer. 

4.  The  company  out  of  whom  they  are  chosen,  “ He  called  unto  him  his 
disciples,  and  out  of  them  he  chose  twelve.”  A disciple  of  Christ  is  one 
thing,  and  an  apostle  of  Christ  is  another  thing;  those  were  Christ’s  disci- 
ples that  embraced  Christ’s  doctrine  of  faith  and  repentance;  it  was  not 
material  to  the  constituting  of  a disciple  of  Christ  whether  they  followed 
Christ  as  many  did,  or  they  returned  to  their  own  homes,  as  some  others 
did.  The  man  out  of  whom  the  legions  of  devils  were  cast  “ Besought  Christ 
that  he  might  be  with  him,  but  Jesus  sent  him  away,  saying,  Return  to 
thine  own  house,  and  show  how  great  things  God  hath  done  to  thee,”  Luke 
8 : 88,  39.  I make  no  question  but  Christ  at  the  election  of  his  apostles, 
had  many  disciples  both  waiting  on  him  and  absent  from  him  ; and  out  of 
them  that  waited  on  him  his  apostles  were  chosen.  Christ’s  ministers  should 
first  be  disciples.  0 how  unfit  are  they  to  take  upon  them  the  ministry  of 
Christ,  that  were  never  yet  the  disciples  of  Christ ! First  the  grace  of  God 
must  be  within  us,  and  then  must  that  grace  of  God  be  discovered  by  us. 

5.  The  number  of  them  that  were  chosen,  they  were  twelve  ; very  proba- 
ble it  is,  there  was  some  peculiar  reason  in  this  account;  the  number  (say 
some)  was  figured  out  to  us  in  many  particulars,  as  in  the  twelve  patriarchs, 
Gen.  35  :22.  In  the  twelve  wells  of  Elim,  Exod.  15  : 27.  In  the  twelve 
precious  stones  on  the  breast  of  the  priest.  In  the  twelve  tribes  of  Israel. 
In  the  twelve  hours  of  the  day.  Christ  tells  them  of  “ sitting  on  twelve 
thrones,  and  judging  the  twelve  tribes  of  Israel,”  Matth.  19  : 28.  But  I 
delight  not  curiously  to  descant  on  these  things.  This  I am  sure,  that  the 
doings  of  Christ  were  done  in  weight,  measure  and  number. 

6.  The  end  to  which  they  were  chosen,  it  was  to  apostleship,  i.  e.  That 
they  might  be  Christ’s  legates  to  the  sons  of  men,  that  they  might  be  sent 
up  and  down  the  world  to  persuade  men  to  salvation.  “ The  dispensers  of 
God’s  woru  must  look  to  their  missions,  they  must  not  intrude  upon  so  sacred 


CHAP.  III.] 


LOOKING  UNTO  JESUS. 


261 


a business  before  they  are  sent.”  Now,  this  mission  is  either  extraordinary, 
by  immediate  instinct  and  revelation  from  God,  which  is  ever  accompanied 
with  immediate  and  infused  gifts,  and  this  was  the  case  of  the  apostles  : or 
ordinary,  bv  imposition  of  hands  and  ecclesiastical  designation  : and  in  this 
likewise  is  required  fidelity  and  ability.  1.  Fidelity;  it  is  required  of  stew- 
ards, that  a man  be  faithful,  that  he  defraud  not  Christ  of  his  purchase, 
which  is  the  souls  of  men,  nor  men  of  their  price  and  privilege,  which  is 
the  blood  of  Christ : that  he  watch  as  a seer,  that  he  speak  as  an  oracle, 
that  he  feed  as  a shepherd,  that  he  labor  as  an  husbandman,  that  he  be  in- 
stant in  season,  and  out  of  season,  to  exhort,  rebuke,  instruct,  to  do  the  work 
of  an  evangelist,  to  make  full  proof  of  his  ministry,  because  he  hath  an  ac- 
count to  make.  2.  Ability  both  for  right  information  of  the  consciences 
of  men,  and  for  the  seasonable  application  of  truth  to  particular  circum- 
stances, which  is  that  which  makes  a wise  builder.  Ah  ! “ Who  is  sufficient 
for  these  things?”  2 Cor.  2 : 16.  How  should  we  but  detest  the  presump- 
tion of  those  men,  who  run  before  they  be  sent,  and  who  leap  from  their 
manual  trades  into  this  sacred  and  dreadful  office,  unto  which  heretofore  the 
most  learned  and  pious  men  have  trembled  to  approach  ? 

Use.  This  may  inform  us  of  our  duty,  and  this  may  inform  you  of  your 
happiness.  1.  Here  is  our  duty,  I mean  ours  of  the  ministry;  Christ  or- 
dained his  apostles  to  preach  the  gospel,  and  Paul’s  motto  may  be  ours,  1 
Cor.  9 : 16.  “ Wo  unto  me  if  I preach  not  the  gospel : what  though  I preach 
the  gospel,  I have  nothing  to  glory  of,  for  a necessity  is  laid  upon  me.” 
This  day  hath  Christ  sent  me  on  this  errand,  Matth  10  : 7.  “ Go,  preach, 

saying,  Repent,  for  the  kingdom  of  heaven  is  at  hand.”  “ Surely  the  Lord 
hath  put  this  message  into  my  mouth,  Repent,  swearers,  repent,  drunkards, 
repent,  sinners,  for  the  kingdom  of  heaven  is  at  hand.”  Gospel  discoveries 
are  made  every  day;  Christ  is  arising  and  shining  in  our  horison  more  and 
more  clearly  : this  great  design  of  God’s  love  to  our  souls,  is  manifested  in 
every  sermon,  on  every  Sabbath  ; is  not  this  gospel  preaching  ? What  is  the 
gospel,  but  the  treasure  of  God’s  love  in  Christ  op<  ned  to  us  ? Oh  ! it  is 
pleasant  work  in  this  respect  to  be  a minister  of  the  gospel,  to  be  always 
searching  into  the  treasures  of  love,  and  to  make  them  known  to  poor  souls 
for  the  gaining  of  them  unto  God.  2.  Here  is  your  happiness,  Christ  hath 
not  erected  any  standing  sanctuary,  or  city  of  refuge  for  men  to  flee  to  for 
their  salvation,  but  he  hath  appointed  ambassadors  to  carry  this  treasure 
unto  men’s  houses,  where  he  invites  them,  and  intreats  them,  and  requires 
them,  and  commands  them,  and  compels  them  to  come  in.  Oh,  the  un- 
searchable riches  of  Christ ! I.  In  respect  of  the  messengers.  2.  In  respect 
of  their  message. 

1.  In  respect  of  the  messengers,  they  were  first  apostles,  now  ministers, 
poor  earthen  vessels.  Had  Christ  himself  come  in  his  glorified  body,  at- 
tended with  his  angels,  it  might  in  some  measure  have  represented  his 
majesty;  but,  alas!  how  would  this  have  dazzled  your  weakness?  Or  if 
Christ  had  made  use  of  his  angels,  as  he  did  at  his  birth  to  preach  the  gospel ; 
had  they  continually  come  in  state  and  proclaimed  salvation  to  the  sons  of 
men,  this  would  have  showed  more  glory ; but,  alas ! how  unsuitable  had 
this  been  to  your  weak  conditions  ? Here  then  is  the  riches  of  his  grace, 
that  earthen  vessels  should  carry  this  treasure,  that  salvation  should  come 
out  of  the  mouths  of  sinful  creatures,  that  hearts  should  be  broken,  souls 
should  believe,  life  should  be  infused  by  the  ministerial  breath  of  a weak, 
worthless  man,  2 Cor.  4:7.  “We  have  this  treasure  in  earthen  vessels, 
that  the  excellency  of  the  power  may  be  of  God,  and  not  of  us.”  God’s 
power  is  more  honored  this  way  than  if  an  angel  had  come  in  person  : it 
may  be  in  that  case,  a sinner’s  conversion  would  have  been  attributed  to 
the  power  and  efficacy  of  the  angel;  but,  to  prevent  this,  and  to  preserve 


262 


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[BOOK  IV. 


the  power  of  his  glory  and  grace,  Christ  takes  the  treasure,  and  he  puts  it 
into  eartheu  vessels;  it  is  in  the  original,  “Vessels  of  shell  as  precious 
pearls  are  found  in  shells,  so  the  pearl  is  the  gospel,  and  the  shell  or  mother 
of  pearl,  are  the  apostles  and  pastors ; it  is  true,  they  are  vessels  of  small 
price,  and  subject  to  many  knocks  and  falls,  yet  in  them  is  the  most  ex- 
cellent treasures  of  the  wisdom  of  God,  and  of  the  gospel  of  Christ.  And 
it  is  in  them  on  purpose,  that  the  excellency  may  reflect  on  God,  and  not 
on  them. 

2.  In  respect  of  the  message  ; 0 the  unsearchable  riches  of  Christ  ! 
What  is  the  message  of  these  men  ? What  is  the  treasure  they  bring,  but 
the  blood  of  Christ,  the  promises  of  the  gospel,  the  word  of  grace  ? I might 
sum  up  all  in  one  word,  “ They  bring  unto  men  an  invitation  from  heaven, 
to  heaven.”  Observe  it,  Christians,  the  gospel  is  a message;  the  Lord 
sends  his  Son  up  and  down  : carries  him  from  place  to  place ; he  is  set  forth 
before  men’s  eyes;  he  comes,  and  stands,  and  calls,  and  knocks  at  their 
doors,  and  beseecheth  them  to  be  reconciled  : 0 the  free  grace  of  God  ! 0 
that  mercy,  pardon,  preferment,  eternal  life  and  salvation  should  go  a beg- 
ging, and  suing  for  acceptance  ! 0 the  love  of  sin,  and  madness  of  folly  in 
wicked  men,  to  trample  on  such  pearls,  and  to  neglect  so  great  salvation 
when  it  is  tendered  unto  them  ! 0 what  a heavy  charge  will  it  be  for  men 
at  the  last  day,  to  have  the  mercy  of  God,  the  humility  of  Christ,  the 
entreaties  of  the  Spirit,  the  proclamations  of  pardon,  the  approaches  of 
salvation,  the  days,  the  years,  the  age  of  peace,  the  ministry  of  the  word, 
the  book  of  God,  the  great  mystery  of  godliness,  to  rise  up  in  judgment, 
and  to  testify  against  their  souls ! 0 the  condescensions  of  Christ ! who  are 
ye  that  the  Lord  should  send  after  you  ? What  need  hath  God  of  you  ? 
Suppose  you  should  go  on  in  the  ways  of  death,  and  perish  everlastingly, 
what  shall  God  lose  by  it?  Christ  might  say,  “If  you  will  go  on,  go  on 
and  perish  ; if  you  love  sin  so  well,  take  your  pleasure  in  it,  and  be  damned 
evermore.”  Ah,  no,  saith  the  mercy  of  God,  and  the  mercy  of  Christ, 
before  that  be,  message  after  message,  “ Precept  upon  precept,  precept  upon 
precept;  line  upon  line,  line  upon  line;  here  a little,  and  there  a little,” 
Isa.  28  : 10.  This  was  the  design  of  Christ’s  choosing  his  apostles,  Mark 
16  : 15.  “ Go  ye  into  all  the  world,  and  preach  the  gospel  to  every  creature,” 
that  poor  sinners  may  turn  from  sin,  and  be  saved. 

Sect.  III.  — Of  Christ’s  Reception  of  Sinners. 

2.  For  Christ’s  reception  of  sinners;  I cannot  limit  this  only  to  one 
year  of  Christ’s  ministry,  but  I shall  only  mention  it  this  year.  Now  this 
will  appear,  1.  In  the  doctrine  of  Christ.  2.  In  the  practice  of  Christ. 

1.  In  his  doctrine,  Christ  lays  it  down  expressly,  Matth.  11  : 28.  “Come 
unto  me,  all  ye  that  labor,  and  are  heavy  laden,  and  I will  give  you  rest.” 
It  is  no  more,  but  come  and  welcome.  The  gospel  shuts  none  out  of  heaven, 
but  those  that  by  unbelief  lock  that  door  against  their  own  souls.  Again, 
“All  that  the  Father  giveth  me  shall  come  unto  me,  and  him  that  cometh 
unto  me,  I will  in  no  wise  cast  out,”  John  6 : 37.  Here  is  laid  down  the 
full  intent  and  purpose  of  God  and  Christ,  to  pardon  and  receive  sinners. 
The  Father  is  willing,  and  the  Son  is  willing.  1.  The  Father  is  willing, 
John  6 : 39.  “ This  is  the  Father’s  will  which  hath  sent  me,  that  of  all 
which  he  hath  given  me,  I should  lose  none.”  The  Father  is  engaged,  in 
that,  first,  he  sent  Christ  on  that  errand,  to  receive  sinners.  Secondly,  in 
that  he  gave  unto  Christ  all  “ that  he  would  have  to  be  saved  by  Christ, 
with  a charge  to  lose  none.”  Sinners  were  given  unto  Christ,  by  his 
Father,  as  so  many  jewels  to  look  to,  and  to  save.  2.  The  Son  is  willing, 
for  “ He  that  cometh  unto  me  (saith  Christ)  I will  in  no  wise  cast  out.” 
Christ  is  so  willing  to  receive  sinners,  as  that  he  sets  all  his  doors  open,  he 


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keeps  open  house,  and  he  casts  out  none  that  will  but  come  in  : and  why 
so  ? “ For  I came  down  from  heaven,  not  to  do  mine  own  will,  but  the  will 
of  him  that  sent  me,”  John  6 : 38.  1.  “ I came  down  from  heaven,”  it  was 
a great  journey  from  heaven  to  earth,  and  this  great  journey  I undertook, 
for  no  other  purpose  but  to  save  sinners.  Great  actions  (as  one  says  well) 
must  needs  have  great  ends:  now  this  was  the  greatest  thing  that  ever  was 
done,  that  the  Son  of  God  should  come  down  from  heaven  ; and  what  was 
the  end,  bnt  the  reception  and  salvation  of  sinners?  Luke  19  : 10.  “For 
the  Son  of  man  is  come  to  seek  and  to  save  that  which  was  lost  Had  not 
Christ  come  down,  sinners  could  not  have  gone  up  unto  heaven,  and  there- 
fore that  they  might  ascend,  he  descends.  2.  “ I came  down  from  heaven, 
not  to  do  mine  own  will,  but  the  will  of  him  that  sent  me.”  His  Father 
had  sent  him  on  purpose  to  receive,  and  to  save  sinners;  and  to  this  purpose 
he  is  called  the  “apostle  of  our  profession, — Who  was  faithful  to  him  that 
appointed  him,  as  also  Moses  was  faithful  in  all  his  house his  Father 
could  not  send  him  on  any  errand,  but  he  was  sure  to  do  it:  his  Father’s 
mission  was  a strong  demonstration,  that  Christ  was  willing  to  receive  those 
sinners  that  would  but  come  to  him. 

Again,  John  7 : 37.  “ Jesus  stood  and  cried,  saying,  If  any  man  thirst, 
let  him  come  unto  me  and  drink.”  The  very  pith,  heart,  and  marrow  of 
the  gospel  is  contained  in  these  words : the  occasion  of  them  was  thus  : on 
the  last  day  of  the  feast  of  tabernacles,  the  Jews  were  wont  with  great  so- 
lemnity to  draw  water  out  of  the  fountain  of  Siloatn,  at  the  foot  of  mount 
Sion,  and  to  bring  it  to  the  altar,  singing  out  of  Isaiah,  12  :3.  “ With  joy 
shall  ye  draw  water  out  of  the  wells  of  salvation.”  Now  Christ  takes  them 
at  this  custom,  and  recalls  them  from  earthly  to  heavenly  waters,  alluding 
to  that  of  Isaiah,  55  : 1.  3.  “ Ho  every  one  that  thirsteth,  come  ye  to  the 
waters, — Incline  your  ears,  and  come  unto  me  : hear  and  your  souls  shall 
live.”  The  Father  saith,  Come,  the  Son  saith,  Come,  the  Spirit  saith,  Come, 
yea,  “ The  Spirit  and  the  bride  say,  Come  and  let  him  that  heareth  say, 
Come,  and  let  him  that  is  athirst  come,  and  whosoever  will,  let  him  drink  of 
the  water  of  life  freely,”  Rev.  22  : 17.  All  time  of  Christ’s  ministry, 
we  see  him  tiring  himself  in  going  about  from  place  to  place,  upon  no  other 
errand  than  this,  to  cry  at  the  markets,  “ Ho,  every  one  that  thirsteth,  come 
ye  to  the  waters.”  If  any  sinners  love  life,  if  any  will  go  to  heaven,  let  him 
come  to  me,  aud  I will  show  them  the  way  to  my  Father’s  bosom,  and  en- 
dear them  to  my  Father’s  heart.” 

Again,  hitherto  tend  all  those  arguments  of  God  and  Christ,  to  draw  souls 
to  themselves.  Thus  God  draws  arguments,  1.  From  his  equity,  Ezek.  18  : 
25.  “ Hear  now,  0 house  of  Israel,  is  not  my  way  equal  ?”  Or,  are  not 

your  ways  unequal  ? q.  d.  I appeal  to  your  very  consciences,  is  this  equal, 
That  sinners  should  go  on  in  sin,  and  trespass  against  him  that  is  so  willing 
to  receive  and  save  poor  sinners  ?”  2.  From  our  ruin,  in  case  we  go  on  in 
sin,  Ezek.  18  :31.  “ Cast  away  from  you  all  your  transgressions,  whereby 
ye  have  transgressed,  and  make  you  a new  heart,  and  a new  spirit,  for  why 
will  ye  die,  O house  of  Israel  ?”  3.  From  his  own  dislike  and  displeasure 
at  our  ruin,  verse  32.  “ I have  no  pleasure  in  the  death  of  him  that  dieth, 
saith  the  Lord  God,  wherefore  turn  your  souls,  and  live  ye.”  4.  From  his 
mercy  and  readiness  to  pardon  sinners,  Isaiah  55  : 7.  “ Let  the  wicked  for- 
sake his  way,  and  the  unrighteous  man  his  thoughts,  and  let  him  return  unto 
the  Lord,  and  he  will  have  mercy  upon  him,  and  to  our  God,  for  he  will 
abundantly  pardon.”  5.  From  the  freeness  of  his  love,  Hos.  14  : 4.  “I 
will  love  him  freely.”  And,  John  3 : 16.  “God  so  loved  the  world,”  so 
fully,  so  fatherly,  so  freely,  “that  he  gave  his  only  begotten  Son,  &c.  And 
I will  give  unto  him  that  is  athirst  of  the  fountain  of  the  water  of  life  free- 
ly/’ Rev.  21:6.  6.  From  the  sweetness  of  his  name,  Exod.  34:6,7. 


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[BOOK  IV. 


“ The  Lord,  the  Lord  merciful  and  gracious,  long-suffering,  and  abundant  in 
goodness  and  truth,  keeping  mercy  for  thousands,  forgiving  iniquity,  trans- 
gression and  sin.”  7.  From  the  benefits  that  would  follow,  Isa.  48:18,  19. 

“ 0 that  thou  hadst  hearkened  to  my  commandment,  then  bad  thy  peace 
been  as  a river,  and  thy  righteousness  as  the  waves  of  the  sea,  thy  seed  also 
had  been  as  the  sand,  and  the  offspring  of  thy  bowels  like  the  gravel  there- 
of.” 8.  From  his  oath,  Ezek.  88  : 11.  “ As  I live,  saith  the  Lord,  I desire 
not  the  death  of  a sinner,  but  rather  that  he  should  turn  from  his  wicked- 
ness and  live.”  0 happy  creatures  (saith  Tertullian)  for  whom  God  swears  ! 

0 unbelieving  wretches,  if  we  will  not  trust  God  swearing  ! 9.  From  his 

expostulations,  Ezek.  33:  11.  Turn  ye,  turn  ye  from  your  evil  ways,  for 
why  will  ye  die,  0 house  of  Israel  ? Micah  6:3.  O my  people,  what  have 

1 done  to  thee?  And  wherein  have  I wearied  thee?  Testify  against  me, 

Isa.  5 : 3.  “ What  could  I have  done  more  for  my  vineyard  than  I have 

done  ? Wherefore,  when  I looked  that  it  should  bring  forth  grapes,  brought 
it  forth  wild  grapes.”  10.  From  his  appeals,  Micah  6:2.  “Judge  now, 
0 ye  inhabitants  of  Judah  and  Jerusalem. — And  hear,  0 ye  mountains,  the 
Lord’s  controversy,  and,  ye  strong  foundations  of  the  earth;  for  the  Lord 
hath  a controversy  with  his  people,  and  he  will  plead  with  Israel.”  11.  From 
his  groans,  Deut.  5 : 29.  “ Oh,  that  there  were  such  a heart  in  them,  that 

they  would  fear  me,  and  keep  my  commandments  always,  that  it  might  be 
well  with  them  and  their  children  for  ever,  Deut.  82  : 29.  And  oh  ! that 
they  were  wise,  that  they  understood  this,  that  they  would  consider  their 
latter  end.”  12.  From  his  loafhness  to  give  men  up,  Ilos.  11:8.  “How 
shall  I give  thee  up,  Ephraim?  How  shall  I deliver  thee,  O Israel  ? How 
shall  I make  thee  as  Admah  ? How  shall  I set  thee  asZeboim?  My  heart 
is  turned  within  me,  my  repentings  are  kindled  together.”  0 the  goodness 
of  God. 

And  as  God  the  Father,  so  God  the  Son  draws  arguments  to  win  souls  to 
himself  1.  From  his  coming;  it  was  the  very  purpose  and  design  of  his 
coming  down  from  heaven  to  save  sinners,  1 Tim.  1:15.  “This  is  a faith- 
ful saying,  (says  Paul)  and  worthy  of  all  acceptation,  that  Christ  Jesus  came 
into  the  world,  to  save  sinners.”  2.  From  bis  fair  demeanor  and  behavior 
towards  sinners  : this  was  so  open  and  notorious,  that  it  was  turned  to  his 
disgrace  and  opprobrium,  Matth.  11  : 19.  “Behold  a friend  of  publicans 
and  sinners  :”  and  the  Scribes  aud  Pharisees  murmured  at  him,  and  bis  dis- 
ciples, saying,  “ Why  do  ye  eat  and  drink  with  publicans  and  sinners  ?” 
Luke  5:  30.  3.  From  his  owning  of  sinners,  and  answering  for  them  in 

this  respect,  “ And  Jesus  answering,  said  unto  them,  They  that  are  whole 
need  not  a physician,  but  they  that  are  sick  ; I came  not  to  call  the  righte- 
ous but  sinners  to  repentance,”  Luke  5 : 31,  32.  4.  From  his  rejoicing  at 

sinners’  conversion  ; indeed  we  never  read  of  Christ’s  laughter,  and  we  sel- 
dom read  of  Christ’s  joy;  but  when  it  is  at  any  time  recorded,  it  is  at  the 
conversion  of  a poor  soul  : he  had  little  else  to  comfort  himself  in,  being  a 
man  of  sorrows:  but  in  this  he  rejoiced  exceedingly,  Luke  10  : 21.  “ In 

that  hour  Jesus  rejoiced  in  Spirit;”  it  was  in  that  hour  when  he  saw  an 
bandfull  of  the  fruit  of  his  disciples’  ministry,  as  an  earnest  of  the  many 
thousands  that  should  afterwards  come  in,  John  11:15.  “ And  I am  glad 

for  your  sakes  that  I was  not  there,”  (saith  Christ  when  Lazarus  was  dead.) 
But  why  was  he  glad  ? It  follows,  “ to  the  intent  ye  may  believe.”  He 
rejoiced  if  any  of  his  got  faith,  a little  more  faith,  more  and  more  faith.  5. 
From  his  grief  in  case  of  sinners’  not  repenting;  witness  his  tears  over  Je- 
rusalem, and  those  speeches  of  his,  Luke  19  :41,  42.  “ And  when  he  was 
come  near,  he  beheld  the  city,  and  wept  over  it,  saying,  If  thou  hadst  known, 
even  thou,  at  least  in  this  thy  day,  the  things  which  belong  to  thy  peace; 
but  now  they  are  hid  from  thine  eyes.”  Look,  as  it  is  with  a man  carrying 


CHAP.  III.] 


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265 


to  be  buried,  bis  wife  weeps,  bis  children  weep,  bis  friends  weep  ; so  our 
Saviour  follows  Jerusalem  to  to  the  grave,  and  when  he  can  do  no  more  for 
it,  he  rings  out.  this  doleful  passing  bell,  “ Oh  that  thou  hadst  known,"  &c. 
6.  From  his  wishes,  groanings,  Matth.  23:37.  “ Ob  Jerusalem,  Jerusa- 

lem, thou  that  killest  the  prophets,  and  stonest  them  which  are  sent  unto 
thee,  how  often  would  I have  gathered  thy  children  together,  even  as  an 
hen  gathers  her  chickens  under  her  wings,  but  ye  would  not  !’’  In  this 
argument,  before  we  pass  it,  observe  we  the  several  passages.  Here  is,  first 
the  groan,  Oh  ! this  aspiration  argues  a compassionate  pang  of  grief;  it  ran 
to  the  very  heart  of  Christ  that  Jerusalem  had  neglected  their  souls’  salva- 
tion, Oh  Jerusalem  ! Secondly,  here  is  an  ingemination,  or  a double  calling 
on  Jerusalem,  “ 0 Jerusalem,  Jerusalem  !"  the  name  doubled  expresseth 
great  affection  in  the  speaker;  as  when  David  doubled  the  name  of  Absalom, 
it  is  said,  “ The  king  was  much  moved,"  and  so  he  cried,  11  O my  son  Ab- 
salom, my  son,  my  son  Absalom,"  2 Sam.  18:33.  Thirdly,  Here  is  the 
monstrous  sin  wherewith  the  Lord  charges  Jerusalem,  “ Thou  that  killest 
the  prophets  and  stonest  them  which  are  sent  unto  thee."  Jerusalem  was 
the  very  slaughter-house  of  the  prophets,  insomuch  that  very  few  of  the 
prophets  had  been  murdered  elsewhere  ; and  so,  comparatively,  Christ  speaks, 
“ It  cannot  be  that  a prophet  perish  out  of  Jerusalem,"  Luke  13  : 33. 
Fourthly,  Here  Christ’s  willingness  to  save  Jerusalem,  which  he  discovers  ; 

1.  in  his  frequent  applications  to  it;  How  often  ? q.  d.  not  once,  nor  twice, 
nor  thrice,  but  many  and  many  a time  have  I come  to  Jerusalem,  and  spo- 
ken to  Jerusalem,  and  wooed  Jerusalem,  “ How  often?"  2.  In  the  acting, 
exercising,  and  putting  forth  of  his  will ; how  often  u would  I have  gathered 
thy  children  together?"  The  will  of  Christ  was  serious,  though  not  absolute  : 
I know  his  divine  will,  absolutely  considered,  could  not  have  been  resisted; 
but  this  was  not  his  absolute  will,  but  only  a will  of  divine  complacency. 
There  is  voluntas  absoluta,  efficax,  decernens,  & infallibiliter  producens  ef- 
fect um  volitum , &■  voluntas  condition  at  a,  revelata,  approbation is,  & simpli- 
cis  complaccntise , August.  Tract.  15.  in  Job.  And  so  he  would  not  have 
the  death  of  any,  but  that  all  should  live  ; or  he  speaks  here  of  his  human 
ministerial  will  (say  some)  and  not  of  his  divine  : many  a sermon  had  he 
preached,  and  many  an  exhortation  had  he  dropped  ; and  every  sermon,  and 
every  exhortation,  proclaimed  his  willingness,  “ I would,  yea  that  I would, 
have  gathered  thy  children  together."  3.  In  resemblance  of  his  willingness, 
Christ  would  have  gathered  Jerusalem’s  children,  “ As  the  hen  gathers  her 
chickens  under  her  wings."  In  the  metaphor,  Christ’s  care  is  admirably 
displayed.  1.  As  the  hen  with  her  wings  covers  the  unfeathered  chickens. 

2.  As  the  hen  provides  for  their  food,  not  eating  herself  till  they  are  filled. 

3.  As  the  hen  defends  her  chickens  from  the  ravenous  birds,  so  that  to  blood 
she  will  fight  in  their  defence  : so  hath  Christ’s  care  been  for  Jerusalem. 
“ No  bird  (saith  Austin)  expresseth  such  tender  love  to  her  young  ones,  as 
the  hen  doth."  No  fowls  so  discover  themselves  to  be  mothers,  as  hens  do; 
other  birds  we  know  to  be  mothers  when  we  see  them  in  their  nests, 
but  no  other  way  ; only  the  hen  discovers  herself  to  be  a mother  when  her 
chickens  do  not  follow  her;  for  then  her  feathers  stand  up,  her  wings  hang 
down,  she  clocketh  mournfully,  and  goeth  feebly;  now,  in  respect  of  this 
singular  love,  Christ  compares  himself  to  an  hen  ; “ As  an  hen  gathers  her 
chickens,  so  would  1 have  gathered  Jerusalem."  4.  In  that  he  adds  so 
dolefully,  “ but  ye  would  not;"  I would,  but  ye  would  not,  q.  d.  In  me  no 
care  so  great  as  to  save  your  souls,  in  you  no  care  so  little  as  your  soul’s 
salvation ; I strove  towards  you  in  acts  of  love,  and  you  strove  towards  me 
in  acts  of  ingratitude  : I would  have  done  you  good,  but  you  would  not  re- 
ceive it;  I would,  yea,  how  often  would  I,  but  ye  would  not. 

2.  Christ’s  reception  of  sinners  appears  yet  more  in  his  practice.  How 


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[BOOK  IY. 


welcome  were  all  sorts  of  sinners  unto  him  ? He  casts  out  none  that  ac- 
knowledge him  for  the  Messiah ; he  turned  none  away  that  gave  up  their 
souls  to  be  saved  by  him  in  his  own  way.  This  he  manifests.  1.  Par- 
abolically.  2.  Really. 

1.  Parabolically,  especially  in  those  three  parables,  of  the  lost  groat,  and 
of  the  lost  sheep,  and  of  the  lost  son.  I shall  instance  in  this  last,  which 
may  well  serve  for  all  the  rest.  — Luke  15  : 20.  “ When  the  prodigal  was 
yet  afar  off,  his  father  saw  him  : and  had  compassion  on  him,  and  ran,  and 
fell  on  his  neck,  and  kissed  him.”  In  these  words  observe,  1.  His  father 
sees  him  before  he  sees  his  father ; no  sooner  a sinner  thinks  of  heaven, 
but  the  Lord  spies  him,  and  takes  notice  of  him.  2.  The  Lord  sees  him 
while  be  was  yet  a great  way  off;  he  was  but  in  the  beginning  of  his  way; 
his  father  might  have  let  him  alone  till  he  had  come  quite  home  to  his 
house,  and  it  had  been  a singular  mercy  to  have  bid  him  welcome  then  ; 
but  he  takes  notice  of  him  yet  a great  way  off ; sinners  may  be  far  off  from 
God  in  their  own  apprehensions,  and  yet  the  Lord  even  draws  near,  while 
thus  they  apprehend.  3.  His  father  had  pity  or  compassion  on  him  ; the 
Lord’s  bowels  even  yearn,  and  work,  and  stir  within  him  at  the  sight  of  his 
returning  prodigals;  when  Ephraim  bad  bemoaned  himself,  Jer.  31  : 18, 
19.  u Thou  hast  chastised  me,  and  I was  chastised,  as  a bullock  unaccus- 
tomed to  the  yoke;”  why  then  cries  God,  verse  20.  “ Is  Ephraim  my  dear 
son?  Is  he  a pleasant  child  ? For  since  I spake  against  him,  I do  earnestly 
remember  him  still,  therefore  my  bowels  are  troubled  for  him,  I will  surely 
have  mercy  upon  him,  sait.h  the  Lord.” — 4.  u His  father  ran:”  there  is 
much  in  this.  As,  1.  It  had  been  mercy  though  his  father  had  stood  still, 
till  his  son  had  come.  2.  What  a mercy  is  this  that  his  father  will  go,  and 
give  his  son  the  meeting?  3.  But,  above  all,  Oh,  what  abundant  mercy  call 
we  this,  that  the  father  will  not  go,  but  run  ? If  he  would  needs  meet  his 
son,  might  he  not  have  walked  towards  him  in  a slow  pace?  0 no,  if  a 
sinner  will  but  come,  or  creep  towards  Christ,  mercy  will  not  go  a foot  pace, 
but  run  to  meet  him ; bowels  full  of  mercy,  out-pace  bowels  pinched  with 
hunger  ; God’s  mercy  is  over  his  works,  and  so  it  is  over  all  our  needs,  and 
over  all  our  sins.  5.  He  ran,  “ and  fell  on  his  neck  ;”  (i.  e.)  he  hugged  and 
embraced  him  ; 0 wonder ! who  would  not  have  been  loath  to  have  touched 
him  ? Was  be  not  in  his  loathsome  stinking  rags  ? Smelt  he  not  of  the  hogs 
and  swine  he  lately  kept  ? Would  not  some  dainty  stomachs  have  been  ready 
to  have  cast  all  up  upon  such  embraeements  ? We  see  mercy  is  not  nice, 
Ezek.  16  : 6.  “ When  I passed  by  (saith  God)  I saw  thee  polluted  in  thy 
blood,  and  I said  unto  thee  when  thou  wast  in  thy  blood,  live;  yea,  I said 
unto  thee  when  thou  wast  in  thy  blood,  live that  very  time  of  her  blood, 
was  the  time  of  love ; then  the  Lord  “ spread  his  skirt  over  her,  and  covered 
her  nakedness,  and  sware  unto  her,  and  eutered  into  a covenant  with  her, 
and  she  became  his,”  ver.  8.  6.  He  ran,  and  fell  on  his  neck,  and  kissed 
him;  who  would  have  brooked  a person  in  so  filthy  a pickle?  What?  Kiss 
those  lips  that  had  been  so  lately  lapping  in  the  hog’s  trough  ? Those  lips 
that  had  so  often  kissed  those  base  and  beggarly,  and  abominable  harlots  ? 
One  would  think  he  should  rather  have  kicked,  than  kissed  them.  There 
is  a passage  somewhat  like  this,  and  u Esau  ran  to  meet  Jacob,  and  embraced 
him,  and  fell  on  his  neck,  and  kissed  him,”  Gen.  33  : 4.  Before  he  had 
thought  to  have  killed  him,  but  now  he  kissed  him ; it  is  not  to  tell  how 
dear  the  father  was  to  his  prodigal  son,  wheu  “ he  ran  and  fell  on  his  neck, 
and  embraced  and  kissed  him.”  The  scope  of  the  parable  is  this,  That 
Christ  is  willing  and  glad  to  receive  sinners,  Ezek.  33  : 11.  u Turn  ye,  turn 
ye,  from  your  evil  ways,  for  why  will  ye  die,  0 house  of  Israel !” 

2.  Christ  manifests  this  willingness  iu  his  practice  really.  Amongst 
many  instances,  I shall  insist  only  on  one,  a notable  instance  of  this  year : 


CHAP.  III.] 


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267 


one  of  the  Pharisees  named  Simon,  invited  Christ  to  eat  with  him,  Luke 
7 : 37.  Into  whose  house  when  he  had  entered,  a certain  woman  that  was 
a sinner  abiding  there  in  the  city,  heard  of  it ; a widow  she  was,  and, 
prompted  by  her  wealth  and  youth  to  an  intemperate  life,  she  came  to  Jesus 
in  the  Pharisee’s  house;  and  no  sooner  come,  but  she  lays  her  burden  at 
Jesus’  feet,  and  presents  him  with  a broken  heart,  and  weeping  eye,  and  an 
alabaster  box  of  ointment,  verse  38.  “ She  stood  at  his  feet  behind  him 
weeping,  and  began  to  wash  his  feet  with  her  tears,  and  to  wipe  them  with 
the  hairs  of  her  head;  and  she  kissed  his  feet,  and  anointed  them  with 
ointment.”  1.  She  stands  at  his  feet,  a sign  of  her  humility;  0 what  a 
change  ! She  that  was  before  married  to  a noble  personage,  a native  of  the 
town  and  castle  of  Magdal,  from  whence  she  had  her  name  of  Magdalene; 
and  she  that  now  was  a widow,  and  therefore  now  took  her  liberty  of  pride 
and  lust ; who  so  proud  and  vile  as  Mary  Magdalene  ? At  this  time,  she 
comes  in  remorse,  and  regret  for  her  sins,  and  throwing  away  her  former 
pride,  she  stoops,  and  waits,  and  humbly  stands  at  Jesus’  feet.  2.  “She 
stood  at  his  feet  behind  him  ;”  a blushing  sign  of  faith  : it  comprehends  in 
it  a tacit  confession  of  her  sins  : she  knew  herself  unworthy  of  Christ’s 
presence,  she  durst  not  look  him  in  the  face,  but  believingly  she  waits  be- 
hind him  ! her  shame  speaks  her  repentance,  and  her  waiting  on  him,  and 
not  flying  from  him,  speaks  her  faith.  3.  “She  stood  at  his  feet  behind 
him  weeping,”  her  grief  burst  out  in  tears,  she  heeds  not  the  feast  or  feaster, 
though  usually  they  are  accompanied  with  joy,  and  mirth,  and  music;  and 
such  feasts  attended  with  such  vanities,  she  many  a time  had  probably 
observed,  yet  now  she  comes  in  trembling  to  this  feast,  and  falling  down 
before  Christ,  she  weeps,  and  weeps  bitterly  for  her  sins.  4.  “ She  began 
to  wash  his  feet  with  tears;”  her  tears  were  not  feigned  but  fruitful;  she 
wept  a shower  of  tears  : one  considering  her  tears,  cries  out,  Terra  riyat 
coelum,  The  very  earth  bedews  heaven  ; her  eyes  that  before  were  abused 
to  lust,  are  now  fountains  of  tears,  she  pours  out  a flood,  great  enough  to 
wash  the  feet  of  her  blessed  Jesus;  this  was  the  manner  of  the  Jews,  to 
eat  their  meat  lying  down,  and  leaning  on  their  elbows  : or  if  many  eat 
together,  leaning  on  the  bosoms  of  one  another ; thus  at  the  passover,  it  is 
said,  That  “ there  was  leaning  on  Jesus’  bosom,  one  of  his  disciples  whom 
Jesus  loved,”  John  13  : 23.  And  in  this  posture,  Jesus  sitting  or  lying  at 
meat,  Mary  had  the  conveniency  to  weep  on  his  feet,  which  he  had  cast 
behind  his  fellow  ; and,  0 how  she  weeps  amain  ! the  tears  so  trickled, 
that  she  begins  to  wash  Christ’s  feet ; she  not  only  waters  them,  but  washes 
them.  That  which  Jeremiah  wished,  Jer.  9 : 1.  “0  that  my  head  were 
waters,  and  mine  eyes  a fountain  of  tears !”  Mary  fulfils,  for  her  head  is 
waters,  and  her  eyes  are  fountains;  rivers  of  tears  run  down  her  eyes,  Oh  ! 
she  had  pierced  Christ  with  her  sins,  and  now  she  weeps  over  him  whom 
she  had  pierced;  crying  out  as  we  may  imagine,  0 my  sins!  and,  0 my 
Christ!  0 foul  sins!  and  0 sweet  Jesus!”  5.  “She  wipes  his  feet  with 
the  hairs  of  her  head ;”  her  hair  added  to  her  beauty,  sometimes  in  curling 
rings,  or  unseemly  sheds;  she  made  it  a snare  for  men,  but  now  she  con- 
secrates it  to  her  Lord,  and  makes  it  a towel  to  wipe  Christ’s  feet  withal : 
0 here  is  a worthy  fruit  of  serious  repentance,  the  apostle  calls  it  “a  holy 
revenge,”  2 Cor.  7 : 11.  6.  She  kissed  his  feet,  in  token  of  her  new 

choice,  and  new  love,  and  new  affections  : her  kisses  had  been  formerly  to 
wantons,  but  now  she  bestows  them  on  the  feet  of  Christ.  7.  “ She 
anointed  them  with  ointment,”  which  expression  was  so  great  an  ecstasy 
of  love,  and  sorrow,  and  adoration,  that  to  anoint  the  feet  of  the  greatest 
monarch,  was  long  unknown,  and  in  all  the  pomp  of  Roman  prodigality,  it 
was  never  used  till  Otho  taught  it  Nero.  When  Simon  observed  this  sinner 
so  busy  in  the  expressions  of  her  religion,  he  thought  within  himself,  that 


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[BOOK  IV. 


Christ  was  no  prophet,  that  he  did  not  know  her  to  be  a sinner ; for, 
although  the  Jews’  religion  did  permit  harlots  to  live  and  to  enjoy  the 
privileges  of  the  nation,  save  that  their  oblations  were  refused,  yet  the 
Pharisees,  who  pretended  to  a greater  degree  of  sanctity  than  others,  would 
not  admit  them  to  civil  usages,  or  the  benefits  of  ordinary  society ; and, 
hence,  Simon  made  an  objection  within  himself,  which  Jesus  knowing,  (for 
he  understood  his  thoughts  as  well  as  his  words)  first  he  makes  her  apology, 
and  then  his  own  ; the  scope  giving  us  to  understand  that  Christ  was  not 
of  the  same  superciliousness  with  the  Pharisees,  but  that  repenting  sinners 
should  be  welcome  to  him ; and  this  welcome  he  published  first  to  Simon, 
Luke  7 : 47.  “ Her  sins  which  are  many  are  forgiven  ;”  and  then  to  the 
woman,  verse  48.  “ Thy  sins  are  forgiven  thee,  verse  50.  Thy  faith  hath 
saved  thee,  go  in  peace.” 

Use.  I have  been  long  on  the  proof ; but  a word  of  use,  and  I have  done. 
What,  is  Christ  most  willing  to  receive  siuners?  0 then  be  exhorted,  Who 
would  not  come  to  Jesus  Christ?  Methinks,  nowall  sinners  of  all  sorts 
should  say,  Though  I have  been  a drunkard,  a swearer,  an  unclean  person, 
yet  now  I hear  Christ  is  willing  to  receive  sinners,  and  therefore  I will  go 
to  Jesus  Christ.  This  is  my  exhortation,  0 come  unto  Christ,  come  unto 
Christ  ! behold,  here  in  the  name  of  the  Lord,  I stand,  and  make  invita- 
tion to  poor  sinners;  Oh,  will  not  ye  come  ? How  will  you  answer  it  at  the 
great  day,  wheu  it  shall  be  said,  The  Lord  Jesus  made  a tender  and  offer 
of  mercy  to  you,  and  you  would  not  accept  of  it?  Oh,  come  to  Christ,  and 
believe  on  Christ  : as  Christ  is  willing  to  receive  you,  so  be  you  willing  to 
give  up  your  souls  to  him.  The  motives  to  this  I may  lay  down  in  these 
particulars. 

1.  The  doctrine  of  Christ,  “ Come  unto  me, — and  him  that  cometh  unto 
me  I will  in  no  wise  cast  out.”  All  the  arguments  of  God  and  Christ,  of 
which  you  have  heard,  the  practice  of  Christ  while  he  was  upon  the  earth, 
aud  the  heart  of  Christ  now  in  heaven  : lay  these  together,  and  apply  them 
to  your  own  souls;  Oh,  what  work  will  they  make  !- 

2.  The  calls  of  God  and  Christ,  as  they  are  frequent  in  the  Scriptures  : 
consider  that  text,  “ Ho,  every  one  that  thirsts  come  ye  to  the  waters,”  Isa. 
55:1.  (Ho.)  He  begins  proclamation-wise:  we  usually  say,  vocations, 
interjections  speak  very  affectionate  motion  towards  the  distressed.  Cer- 
tainly Christ’s  love  is  a very  affectionate  love  : he  lays  his  mouth  to  the 
ears  of  those  that  are  spiritually  deaf,  and  cries  aloud,  (Ho,)  every  one, 
Christ  invites  all : “As  many  as  ye  shall  find,  bid  them  to  the  marriage,” 
Matth.  22  : 9.  As  the  heavens  are  general  in  their  influence,  not  one  grass 
on  the  ground  but  is  bedewed  : so  are  Christ’s  invitations  to  his  feast : not 
one  man  in  all  the  world  but  he  is  invited ; “ (Ho,  every  one  that  thirsteth) 
so  the  apostle,”  Let  him  that  is  athirst,  come  ; and  whosoever  will  let  him 
take  the  water  of  life  freely,  Rev.  22  : 17.  A thirst  and  a will  is  one  and 
the  same ; it  is  your  will  that  makes  up  the  match  : if  you  will  but  sit 
down  at  God’s  table,  if  you  will  but  have  the  honey-comb  with  the  honey, 
if  you  will  drink  his  wine  with  his  milk;  if  you  will  drink,  yea,  drink 
abundantly  of  the  flagons  of  the  wine  of  his  kingdom ; why,  then,  “ Come 
ye  to  the  waters,  come  unto  me  aud  drink.”  Christ’s  arms  are  spread 
abroad  to  receive  sinners  : he  calls  and  knocks,  and  calls  and  waits,  and 
calls  and  beseeches  : every  word  here  hath  such  sweetness  and  dearness  in 
it  as  it  plainly  speaks  him  free  and  willing  to  receive  you,  if  you  will  but 
come. 

3.  The  wooings  of  Christ  are  to  gain  your  hearts  : consider  him  bowing 
the  heavens,  and  coming  down,  aud  laying  aside  his  robes  of  majesty  : con- 
sider him  going  about  from  place  to  place  on  no  other  errand,  but  to  gain 
your  hearts,  and  win  your  souls  : and,  who  ever  spake  such  effectual  words 


CHAP.  III.] 


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269 


as  Christ  spake  when  he  was  upon  earth  ? Who  ever  gave  such  precious 
jewels  to  a bride,  as  Christ  gave  to  his  spouse  ? Who  ever  put  on  such  an 
apparel  as  Christ  did  when  he  wooed  his  church  ? The  prophet  wonders  at 
it.  “ Who  is  this  that  cometh  from  Edom,  with  dyed  garments  from  Boz- 
rah  ! — Wherefore  art  thou  red  in  thine  apparel,  and  thy  garments  like  him 
that  treadet.h  in  the  wine-fat  !”  Isa.  63  : 1,  2.  Who  ever  gave  such  a love- 
token  as  Christ  gave  when  he  laid  down  his  life  ? Oh,  consider  him  living 
or  dying,  and  say,  “Never  love  like  to  this.”  Ah,  poor  sinner!  see  your 
Jesus  hanging  on  the  cross,  dropping  out  his  last  blood,  breathing  out 
his  last  breath,  stretching  out  his  dying  arms  to  encircle  sinners ; and 
come,  oh,  come  and  throw  yourselves  into  his  bleeding  arms  ! away  with 
all  prejudicate  opinion  ! who  will  say,  Christ  is  not  willing  to  save  him, 
and  not  blaspheme  eternal  love  ! Speak  truth,  corrupt  hearts,  speak  truth, 
say  not  Christ  is  unwilling,  but  you  are  unwilling ; I would,  but  ye  would 
not. 

4.  The  weepings  of  Christ  if  he  cannot  prevail.  Thus  we  find  him  in 
the  gospel  expressing  himself,  not  only  in  words,  but  in  tears.  And  when 
he  was  come  near  Jerusalem,  he  beheld  the  city,  aud  wept  over  it,  Luke 
19  : 41.  Christ  coming  to  the  city,  and  seeing,  aud  foreseeing  the  desola- 
tion that  should  come  upon  it,  his  bowels  yearned  within  him  towards  the 
people,  and  he  mourned  secretly  within  himself,  q.  d.  0 Jerusalem,  thou 
hast  had  many  priests  to  advise  thee,  and  many  prophets  to  instruct  thee  in 
the  ways  of  life,  but  now  these  days  are  gone  and  past  ; nay,  the  great  pro- 
phet of  the  world  is  come  to  woo  thee,  but  yet  thy  heart  is  hardened,  and 
thou  wilt  not  receive  the  things  belonging  to  thy  peace,  and  therefore  I will 
turn  my  preaching  into  mourning  and  sighing,  “ Oh  that  thou  hadst  known, 
even  thou,  at  least  in  this  thy  day  the  things  belonging  to  thy  peace-” — 
Aud  then  bis  heart  even  breaks,  and  he  weeps  again,  “ but  now  they  are 
hid  from  thine  eyes  !”  Sinners,  suppose  Christ  should  come  and  weep  over 
you,  as  he  did  over  Jerusalem,  saying,  0 ye  sinful  souls,  had  but  you  known 
even  you  in  this  your  day  the  things  belonging  to  your  peace  !”  And, 
suppose  you  should  see  one  tear  trickling  down  after  another  : what,  Christ 
to  weep  for  you,  over  you  ? methinks,  if  you  had  hearts  of  stone,  it  should 
melt  your  hearts  : surely  it  is  no  light  matter  that  makes  Christ  weep  ; 
children  weep  often,  but  wise  men  seldom,  yet  here  the  wisest  of  men 
weeps  for  them  that  would  not  weep  for  themselves  : Oh  Jerusalem,  Jeru- 
salem ! 

Sect.  IV. — Of  Christ’s  easy  Yoke , and  light  Burden. 

3.  For  the  easiness  of  Christ’s  yoke,  and  the  lightness  of  Christ’s  bur- 
den, Christ  delivers  it  in  these  words,  Matth.  11  : 29,  20.  “ Take  my  yoke 
upon  you  and  learn  of  me, — for  my  yoke  is  easy,  and  my  burden  is  light.” 
See  the  actings  of  Christ  this  year  in  reference  to  our  soul’s  health.  1.  He 
commissions  his  apostles  to  call  sinners  in.  2.  He  stands  ready  to  receive 
them,  if  they  will  but  come  in.  3.  He  sweetens  the  way  of  Christianity  to 
them  when  they  are  come  in.  Many  fears  and  jealousies  are  in  the  hearts 
of  men,  of  the  difficulty,  austerity  and  severity  of  Christ’s  institutions;  and 
therefore,  to  remove  that  objection,  he  tells  them  plainly,  there  is  no  such 
thing,  but  rather  clean  contrary,  u For  my  yoke  is  easy,  and  my  burden  is 
light.” 

“ My  yoke,”  (i.  e.)  my  commandments  : so  the  apostle  John  gives  the 
interpretation,  1 John  5:3.  11  His  commandments  are  not  grievous.”  My 

yoke  is  easy,  (i.  e.)  My  commandments  are  without  any  inconveniency  : 
the  trouble  of  a yoke  is  not  the  weight,  but  the  uneasiness  of  it,  and  Christ 
speaks  suitably,  “ My  yoke  is  easy,  and  my  burden,”  (i,  ei)  my  institutions  : 
the  word  primarily,  signifies  the  freight  or  ballast  of  a ship,  which  cuts 


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through  the  waves,  as  if  it  had  no  burden  ; and  without  which  burden  there 
is  no  safety  in  a ship,  ( Phortion  para  to  pheresthei ’)  a ferendo , a burden, 
which  is  laid  upon  the  shoulder,  or  rather  which  is  put  into  a ship,  that  it 
may  go  steadily  and  safely.  My  burden  is  light : the  yoke  of  the  law  was 
hard,  and  the  burden  of  the  Pharisees  was  heavy,  but  Christ’s  yoke  is  easy, 
and  his  burden  is  light,  every  way  sweet  and  pleasant. 

Christian  religion,  and  the  practice  of  it,  are  full  of  sweetness,  easiness 
and  pleasantness  ; my  yoke  is  easy,  and  my  burden  is  light.  The  prophets 
prophesying  of  this,  say  thus,  Isa.  40  :4.  “ Every  valley  shall  be  exalted, 

and  every  mountain  and  hill  shall  be  laid  low,  the  crooked  shall  be  made 
straight,  and  the  rough  places  plain.”  The  meaning  is,  that  the  ways  of 
Christianity  should  be  levelled  and  made  even  ; and  that  all  lets  and  im- 
pediments should  be  removed  out  of  the  way,  that  so  we  might  have  a more 
easy  and  convenient  passage  unto  heaven  : to  the  same  purpose  is  that  other 
prophecy.  “ And  an  highway  (or  causeway)  shall  be  there  : and  a way, 
a causeway,  and  a way;”  (that  is,  a way  cast  up,)  Isa.  35  : 8.  “ And  it 
shall  be  called  the  way  of  holiness  (or  a way  for  the  saints  of  God,  and  not 
for  the  wicked,  Matth.  7 : 14.)  “ The  unclean  shall  not  pass  over  it,  but  it 
shall  be  for  those  ;”  (Or,  he  shall  be  with  them,  or  be  a guide  unto  them, 
by  his  word  and  Spirit,  Isa.  30  : 21.)  The  wayfaring  men,  though  fools, 
shall  not  err  therein.”  Christ’s  way  is  so  easy,  that  the  simplest  so  con- 
ducted by  his  word  and  Spirit,  shall  not  miss  it,  Psal.  25  : 9.  “ The  meek 

will  he  guide  in  judgment,  and  the  meek  will  he  teach  his  way.” 

The  apostles  are  yet  more  clear,  1 John  5:3.  “ For  this  is  the  love  of 

God,  that  we  keep  his  commandments,  and  his  commandments  are  not 
grievous,”  Rom.  8 : 2.  “ And  the  law  of  the  Spirit  oflife  in  Jesus  hath  made 
me  free  from  the  law  of  sin  and  death,”  Rom.  7:6.  “ And  now  are  we 

delivered  from  the  law,  that  being  dead  wherein  we  were  held,  that  we 
should  serve  in  the  newness  of  spirit,  and  not  in  the  oldness  of  the  letter.” 
Christ  Jesus  came  to  break  off  from  our  necks  those  two  great  yokes;  the 
one  of  sin,  by  which  we  were  kept  in  fetters  and  prisons  : the  other  of  Moses’ 
law  by  which  we  were  kept  in  pupilage  and  minority  : and  now  Christ 
having  taken  off  these  two,  he  hath  put  on  a third ; he  quits  us  of  our  bur- 
den, but  not  of  our  duty;  he  hath  changed  the  yoke  of  sin,  and  the  yoke 
of  the  law  strictly  taken,  into  the  sweetness  of  his  fatherly  regimen,  whose 
very  precepts  carry  part  of  their  reward  in  hand,  and  assurance  of  glory 
afterwards. 

The  reasons  of  the  sweetness,  easiness,  and  pleasantness  of  Christian  re- 
ligion, and  the  practice  of  it,  I shall  reduce  into  these  heads. 

1.  Christian  religion  is  most  rational.  If  we  should  look  into  the  best 
laws  that  the  wisest  men  in  the  world  ever  agreed  upon,  we  shall  find  that 
Christ  adopted  the  quintessence  of  them  all  into  this  one  law  ; the  highest 
pitch  of  reason  is  but  as  a spark,  a taper,  a lesser  light,  which  is  involved 
and  swallowed  up  in  the  body  of  this  great  light,  that  is  made  up  by  the 
Sun  of  righteousness.  Some  observe,  that  Christ’s  discipline  is  the  brevi- 
ary of  all  the  wisdom  of  the  best  men,  and  a fair  copy  and  transcript  of  his 
Father’s  wisdom,  There  is  nothing  in  the  laws  of  Christian  religion,  but 
what  is  perfective  of  our  spirits  ; rare  expedient  of  obeying  God,  and  of  doing 
duty  and  benefit  to  all  capacities  and  orders  of  men.  Indeed  the  Greeks 
whom  the  world  admired  for  their  human  wisdom,  accounted  the  preaching 
of  the  gospel  foolishness,  and  thereupon  God  blasted  their  wisdom,  as  it  is 
written,  “I  will  destroy  the  wisdom  of  the  wise,  and  will  bring  to  nothing 
the  understanding  of  the  prudent,”  1 Cor.  1 : 19.  The  gospel  may  be  as 
foolishness  unto  some,  but  u unto  them  which  are  called — Christ  the  power 
of  God  and  the  wisdom  of  God,”  1 Cor.  1 : 24. 

2.  Christian  religion  hath  less  trouble,  and  slavery  in  it  than  sin,  or  any 


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thing  that  is  contrary  to  it ; as  for  instance,  he  that  propounds  to  biraself, 
to  live  a low,  a pious,  an  humble  and  retired  life,  bis  main  employment  is 
nothing  but  sitting  religiously  quiet,  and  undisturbed  with  variety  of  im- 
pertinent affairs,  but  he  that  loves  the  world  entertains  a thousand  busi- 
nesses, and  every  business  hath  a world  of  employments : how  easy  a thing 
is  it  to  restore  a pledge?  But  if  a man  means  to  defeat,  or  to  cozen  him 
that  trusts  him,  what  a world  of  arts  must  he  use  to  make  pretences  ? As 
first  to  delay,  then  to  excuse,  then  to  object,  then  to  intricate'the  business, 
then  to  quarrel;  and  all  the  way  to  palliate  the  crime,  and  to  represent 
himself  an  honest  man ; the  ways  of  sin  are  crooked,  desert,  rocky,  and 
uneven  ways;  the  apocryphal  book  of  Solomon  brings  in  such  men,  as  if 
in  hell  they  were  speaking  this  language,  Wisd.  5 : 7.  “We  wearied  our- 
selves in  the  way  of  wickedness,  yea,  we  have  gone  through  deserts,  where 
there  lay  no  way ; but  as  for  the  way  of  the  Lord  we  have  not  known  it.” 
Wicked  men  are  in  thraldom,  but  “ where  the  Spirit  of  the  Lord  is,  there 
is  freedom,”  2 Cor.  3 : 17.  0 the  pains,  troubles,  expenses  that  men  are 

at  to  serve  their  sensuality!  see  how  the  ambitious  man  riseth  early,  and 
goes  to  bed  late ; see  how  he  flatters,  dissembles,  solicits  to  obtain  nothing 
but  a little  wind,  a puff,  a breath  of  vain  men’s  mouths  ! see  how  the 
covetous  man  toils,  as  if  he  were  tied  in  a galley  by  the  leg,  within  a chain, 
to  serve  by  rowing  for  ever ! so  I have  heard  that  Turks  use  some  Chris- 
tians; but  this  is  a thousand  times  worse  servitude;  for  such  a one  is  in 
servitude  to  a more  base  creature  than  a Turk ; and  he  lies  bound  not  only 
by  the  feet,  but  also  by  the  hands,  ears,  eyes,  heart,  and  all.  Only  the 
Christian  is  at  liberty  : only  Christian  religion,  and  the  practice  of  it,  sets 
men  at  liberty,  John  8 : 31,  32.  “ If  ye  continue  in  my  word,  (saith  Christ) 
theu  are  ye  my  disciples  indeed,  and  ye  shall  know  the  truth,  and  the  truth 
shall  make  you  free.” 

3.  Christian  religion  is  also  composed  of  peace,  “ Her  ways  are  the  ways 
of  pleasantness,  and  all  her  paths  are  peace,”  Prov.  3 : 17.  Christ  framed 
all  his  laws  in  compliance  of  this  design  of  peace,  peace  within,  and  peace 
at  home,  and  peace  abroad  : 1.  It  holds  forth  a certain  heavenly  peace,  and 
tranquillity  within,  Psal.  119  : 165.  “Great  peace  have  they  which  love 
thy  law,  and  nothing  shall  offend  them.”  But  on  the  contrary,  “The 
wicked  are  like  the  troubled  sea  when  it  cannot  rest,  whose  waters  cast  up 
mire  and  dirt;  there  is  no  peace,  saith  my  God,  to  the  wicked,”  Isa. 
57  : 20,  21.  Their  passions  were  never  yet  mortified,  and  such  passions 
usually  range  in  wicked  men,  as  are  most  contrary,  and  demand  contrary 
things;  the  desire  of  honor  cries,  spend  here;  but  the  passion  of  avarice 
cries,  hold  thy  hands;  lust  cries,  venture  here;  but  saith  pride,  no  such 
thing,  it  may  turn  to  thy  dishonor;  anger  cries,  revenge  thyself  here;  but 
ambition  says,  it  is  better  to  dissemble.  And  here  is  fulfilled  that  of  the 
Psalmist,  “ I have  seen  violence  and  strife  in  the  city,”  Psal.  55  : 9.  The 
vulgar  renders  it,  “ I have  seen  iniquity  and  contradiction  in  the  self  same 
city.”  First,  iniquity,  for  all  the  demands  of  these  passions  are  unjust. 
And,  2.  Contradiction,  for  one  passion  cries  out  against  another.  But  now, 
“ Great  peace  have  they  that  love  thy  law;”  for  by  the  aid  of  Christ  and 
his  grace,  their  passions  are  in  some  sort  subdued  ; and  they  pass  on  their 
life  most  sweetly  aud  calmly,  without  any  perturbations  much  troubling 
their  spirits;  they  have  that  “peace  which  passeth  all  understanding: 
which  the  world  can  neither  give,  nor  taste  of,”  as  Christ  affirmeth,  John 
14:27. 

2.  It  holds  forth  peace  at  home;  the  laws  of  Jesus  teach  us  how  to  bear 
with  the  infirmities  of  our  relatives;  and  indeed  whosoever  obeys  the  laws 
of  Jesus  Christ,  he  seeks  with  sweetness  to  remedy  all  differences;  he 
throws  water  upon  a spark;  he  lives  sweetly  with  his  wife,  affectionately 


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with  his  children,  discreetly  with  his  servants ; and  they  all  look  upon  him 
as  their  guardian,  friend,  and  patron  ; hut  look  upon  an  angry  man  not 
subject  to  these  Christian  laws,  and  when  he  enters  upon  his  threshold,  it 
gives  an  alarm  to  his  house  : every  little  accident  is  the  matter  of  a quarrel, 
discomposes  the  peace  of  the  house,  and  sets  it  on  fire,  and  no  man  can  tell 
how  far  it  may  burn.  0 the  sweetness,  easiness,  pleasantness  of  Christian 
religion  ! where  that  is  embraced  and  followed,  the  man  is  peaceable,  and 
charitable,  and  just,  and  loving,  and  forbearing,  and  forgiving;  and  how 
should  there  be  but  content  in  this  blessed  family  ? 

3.  It  holds  out  peace  abroad  ; it  commands  all  offices  of  kindness,  gentle- 
ness, love,  meekness,  humility,  lowliness  of  mind  towards  others;  and  such 
sweet  dispositions  are  usually  received  with  fondness,  and  all  the  endear- 
ments of  the  neighborhood  : it  prescribes  an  austere,  and  yet  a sweet  de- 
portment: it  commands  all  those  labors  of  love,  as  to  relieve  the  stranger, 
to  visit  the  sick,  to  wash  the  feet  of  the  poor : it  sends  us  upon  charitable 
embassies,  to  unclean  prisons,  nasty  dungeons,  and  in  the  cause  of  Christ, 
to  lay  down  our  lives  one  for  another : it  teacheth  us  how  to  return  good 
for  evil,  kindness  for  injuries,  a soft  answer  for  the  rough  words  of  an 
enemy  : oh  ! when  I think  of  this,  I cannot  but  think  of  him  who  said, 
that  “ either  this  was  not  the  Christian  religion,  or  we  are  not  Christians.” 
For  my  part,  I am  easily  persuaded,  that  if  we  would  but  live  according  to 
the  discipline  of  Christian  religion,  one  of  those  great  plagues  that  vexeth 
the  world  (I  mean  the  plague  of  war)  would  be  no  more  : certainly  this  was 
one  of  the  designs  of  Christianity,  That  there  should  be  no  wars,  no  jars, 
no  discontents  amongst  men  ; aud  if  all  men  that  are  called  Christians, 
were  indeed  charitable,  peaceable,  just,  loving,  forbearing  one  another,  and 
forgiving  one  another,  what  sweet  peace  should  we  have  ? How  would  this 
world  be  an  image  of  heaven,  and  of  that  society  of  saints  and  angels  above 
in  glory  ? 

4.  Christian  religion  affords  to  us  all  assistances,  both  outward  and  in- 
ward, in  some  respect:  I know  the  duties  of  Christianity  are  hard  and 
heavy,  but  whatsoever  Christ  hath  imposed  as  heavy  and  hard,  he  hath 
made  it  light  in  aids.  I shall  show  the  helps  in  these  particulars.  As, 

1.  The  holy  Scriptures  be  our  helps ; this  was  the  very  scope  and  aim 
for  which  the  sacred  volume  was  sent  from  heaven,  viz.,  That  we  might 
decline  from  evil,  and  do  good  ; that  we  might  die  to  old  Adam,  and  live 
to  Christ;  that  we  might  crucify  sin,  and  follow  virtue:  what  are  the 
Scriptures  but  the  registers  of  God’s  will,  the  letters  of  God’s  love,  to 
invite  us  to  grace,  and  to  dehort  us  from  vice  ? 0 the  persuasion,  directions, 
and  commands  of  God  that  we  might  become  holy ! and,  0 the  dissuasions, 
diversions,  threatenings,  and  terrifying  of  God,  that  we  might  flee  profane- 
ness ! 

2.  The  ministers  of  Christ  be  our  helps ; thou  hast  the  Scriptures,  but 
it  may  be  thou  canst  not  read,  or  thou  canst  not  understand  the  sense  and 
meaning  thereof : Christ  therefore,  for  thy  help,  hath  set  up  a ministry, 
“ for  the  edifying  of  the  body  of  Christ,”  Eph.  4 : 12.  These  are  the 
watchmen  over  the  house  of  Israel,  to  cry  like  trumpets,  and  to  blazon  the 
sins  of  the  house  of  Israel,  these  are  the  suitors  of  God  and  Christ,  to 
speak  out  his  good  will  in  thiue  ears ; they  call,  they  cry,  they  wait,  they 
woo,  “ they  pray  you  in  Christ’s  stead,  that  you  will  be  reconciled  unto 
God,”  2 Cor  5:20. 

3.  The  lives  of  saints  be  our  helps : we  have  not  only  teachers  in  word, 
but  the  saints  in  all  ages  as  so  many  stars  have  given  us  light  how  to 
walk  in  the  darkness  of  this  life.  • The  examples  of  the  godly  are  very 
drawing,  and  much  for  our  imitation ; and  therefore  the  Psalmist  bids  us, 
Psal.  37  : 37.  “ Mark  the  perfect  man,  and  behold  the  upright,  for  the  end 


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of  that  man  is  peace.”  0 ! it  is  a blessed  help  to  a Christian  life  to  read 
over,  much  more  to  mark,  and  observe  the  holy  and  godly  lives  of  the  saints 
of  God ; how  doth  their  zeal  condemn  our  coldness,  their  diligence,  our  neg- 
ligence, their  watching  and  prayer,  our  sluggishness  and  indevotion  ? And 
how  are  they  as  spurs  to  quicken  us  forward  in  our  spiritual  voyage  towards 
heaven  ? 

4.  Christ’s  ordinances  be  our  helpers  : as  the  word,  and  sacraments,  and 
prayer,  and  meditation,  and  conference,  &c.  What  are  they  but  fountains 
of  grace,  conduits  and  conveyances  of  the  blood  of  Christ  ? To  what  end 
were  they  instituted,  but  for  the  watering  of  our  souls,  to  the  increase  of 
grace,  and  to  supplanting  of  sin  and  vice,  and  all  manner  of  evil. 

5.  The  encouragements  of  reward  be  our  helps.  Now,  in  the  practice  of 
Christian  religion,  there  is  a double  reward.  1.  The  reward  of  duty,  Psal. 
19  : 11.  “ In  the  keeping  of  thy  commandments  there  is  great  reward  he 
saith  not,  “ For  keeping  them,  but  in  keeping  them  there  is  great  reward 
there  is  a grace,  a beauty,  an  excellency  in  every  gracious  acting.  2.  The 
reward  according  to  the  duty  : to  this  exercise  of  religion  Christ  hath  an- 
nexed many  sweet  and  gracious  promises  both  for  this  life,  and  that  to  come ; 
and  these  promises  may  be  used  as  helps  : Heb.  11  : 26.  “He  had  a re- 
spect unto  the  recompense  of  reward.”  To  this  purpose  are  the  glorious 
things  of  heaven  set  open  before  us  that  we  may  have  an  eye  to  them,  and 
be  encouraged  by  them,  “ So  run  that  ye  may  obtain,”  1 Cor.  9 : 24 

6.  The  openings  and  discoveries  of  the  pains  of  hell  are  as  helps  to  re- 
strain us  from  sin,  and  to  keep  us  in  the  way  of  Christ,  this  some  call  legal, 
but  Christ  in  the  gospel  tells  us  of  this  ; in  the  gospel  we  find  a description 
of  hell  pains,  set  out  by  “ weeping  and  wailing,  and  gnashing  of  teeth  : by 
a worm  never  dying,  and  a fire  never  going  out,”  Matth.  8 : 12.  and  Mark. 
9 : 44.  Oh  ! when  I think  of  these  unquenchable  flames,  those  remediless 
torments,  without  hope  of  recovery,  remission,  or  mitigation  ; when  I think 
of  that  privation  and  loss  of  the  sight  of  God’s  face,  prepared  only  for  those 
that  serve  him  in  holiness,  how  should  I but  look  about  me,  and  prepare 
for  my  reckoning ! Nay,  how  easy  should  I think  any  pains  in  comparison  ? 
Some  persons  in  affrightment  have  been  seen  to  carry  burdens,  and  leap 
ditches,  and  to  climb  walls,  which  their  natural  power  could  never  have 
done  : and  if  we  understood  the  sadness  of  a cursed  eternity,  from  which 
we  are  commanded  to  fly,  and  yet  knew  how  near  we  are  to  it,  and  likely  to 
fall  into  it,  if  we  continue  in  sin,  it  would  be  able  to  create  fears  greater  than 
a sudden  fire,  or  a midnight  alarm. 

7.  A principle  of  love  (wheresoever  it  is  planted)  is  our  help  : be  the 
yoke  never  so  uneasy,  yet  love  will  make  it  light : Solomon  compares  the 
state  of  the  church  to  a chariot,  and  it  is  described  to  have  “ pillars  of  silver, 
and  a bottom  of  gold,  and  a covering  of  purple,  the  midst  thereof  being 
paved  with  love,”  Cant.  3 : 10.  A strange  expression  that  the  midst  of  a 
chariot  should  be  paved  with  love,  but  it  is  plain,  the  chariot  wherein  Christ 
carries  his  people  up  and  down  in  the  world,  and  brings  them  to  himself,  is 
such  a chariot  as  the  midst  thereof  is  paved  with  love  : in  this  case,  if  there 
were  neither  heaven  nor  hell,  yet  a soul  would  be  in  the  duties  of  Christianity. 
I remember  how  Ivo,  bishop  of  Chartres,  meeting  a grave  matron  on  the 
way,  with  fire  in  one  hand,  and  water  in  the  other,  he  asked  her,  what  those 
symbols  meant  ? and  what  she  meant  to  do  with  her  fire  and  water  ? She 
answered,  “ My  purpose  is,  with  the  fire  to  burn  paradise,  and  with  the  water 
to  quench  the  flames  of  hell,  that  men  may  serve  God  (said  she)  without 
the  incentives  of  hope  and  fear  and  purely  for  the  love  of  God,  and  Jesus 
Christ.”  Surely  it  was  an  high  expression;  for  my  part,  I dare  not  sepa- 
rate those  things  which  God  hath  joined  together;  only  this  I say,  that 
where  true  love  is;  there  is  an  excellent  help  in  our  way  heaven-wards. 

18 


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8.  The  angels  be  our  helps  : “ They  are  ministering  spirits,  sent  forth  to 
minister  for  them  who  shall  be  heirs  of  salvation/'  Heb.  1 : 14.  And  the 
kind  of  their  administration  is  excellently  set  forth  by  the  Psalmist,  “ They 
shall  keep  thee  in  all  thy  ways,  they  shall  bear  thee  up  in  their  hands,  lest 
thou  dasb  thy  foot  against  a stone,"  Psal.  91  : 11,12.  In  this  place  the 
angels  are  compared  to  nurses  that  have  a charge  over  weak  children,  to 
keep  them  and  guard  them  ; so  the  angels  do  all  the  offices  of  a nurse,  or 
mother  : they  keep  us,  guard  us,  instruct  us,  admonish  us,  correct  us,  com- 
fort us,  preserve  us  from  evil,  and  provoke  us  to  good. 

9.  The  motions,  inspirations,  blessed  influence  of  the  Spirit  of  Christ  be 
our  helps  : many  a time  the  Spirit  cries,  and  calls  on  our  hearts,  saying, 
“ This  is  the  way,  walk  therein,"  Isa.  80  : 21.  As  the  evil  spirit,  or  devil 
in  wicked  men  is  continually  moving,  and  inclining  them  to  all  evil  thoughts, 
affections  and  desires,  so  the  good  Spirit  of  God  in  good  men  doth  incline 
and  move  them  to  good  thoughts,  good  affections,  good  actions;  and  hence 
they  are  said  “to  be  led  by  the  Spirit,"  Rom.  8:  14.  There  are  indeed 
several  acts  of  the  Spirit ; as  sometimes,  there  is  a breathing  or  stirring  : 
sometimes  a quickening  or  enlivening : sometimes  a powerful  effectual  in- 
clining, or  bending  of  our  hearts  unto  good  things : now,  in  some  of  these 
works  the  Spirit  is  principal,  for  in  the  progress  of  sanctification,  we  need 
a continual  help  and  influence  from  God’s  Holy  Spirit,  and  when  we  obey 
these  conducts,  we  are  said  to  “ walk  in  the  Spirit,"  Gal.  5 : 24.  And  as 
all  these  are  helps  in  the  ways  of  Christianity,  so  by  these  helps  and 
assistances  of  Christ’s  Holy  Spirit,  Christianity  is  made  very  easy  unto  us. 

10.  The  grace  of  God  is  our  help  : many  feeling  the  strength  of  corrup- 

tion, cry  out,  with  Paul,  “ 0 wretched  man  that  I am,  who  shall  deliver 
me  from  the  body  of  this  death  ? 01  find  a law  in  my  members  warring 

against  the  law  of  my  mind,"  Rom.  7 : 28  and  24.  But  they  consider  not 
the  comfortable  saying  of  Christ  to  Paul,  2 Cor.  12  : 9.  “ My  grace  is  suf- 

ficient for  thee  ;"  by  the  assistance  of  grace,  Paul  could  do  any  thing : “ I 
can  do  all  things  through  Christ  that  strengthened  me,"  Phil.  4 : 13.  Yea, 
“ In  all  these  things  we  are  more  than  conquerors  through  him  that  loved  us," 
Rom.  8 : 37.  The  Psalmist  hath  a notable  expression  to  this  purpose  : “ I 
will  run  the  way  of  thy  commandments,  when  thou  shalt  enlarge  my  heart," 
Psal.  119  : 32.  This  enlargement  of  heart  was  by  the  grace  of  God  ; grace 
is  compared  to  oil : as  a dry  purse  is  softened  and  enlarged  by  anointing  it 
with  oil,  so  the  heart  drawn  together  by  sin  is  opened  and  enlarged,  by  the 
pouring  of  grace  into  it:  and  if  grace  be  present,  then  saith  David,  “ I will 
run  the  way  of  thy  commandments,"  not  walk,  but  run  ; it  is  an  allusion  to 
a cart  wheel,  which  crieth  and  complained  under  a small  burden,  being 
dry,  but  when  a little  oil  is  put  into  it,  it  runs  merrily,  and  without  noise; 
and  if  David  could  say  thus  in  his  time,  how  much  more  should  we  that  live 
in  these  gospel  times,  when  grace  in  greater  measure  is  effused,  and  poured 
out?  “ By  the  grace  of  Christ  (should  we  say)  we  will  walk,  and  run,  and 
fly  in  the  way  of  his  commandments." 

Use  1.  Well  then,  is  Christian  religion  and  the  practice  of  it,  full  of 
sweetness,  easiness,  and  pleasantness?  In  the  first  place  for  conviction,  this 
may  take  away  the  cavils  of  some  men  : what  is  said  in  the  way  of  objec- 
tion, I shall  reduce  to  these  particulars. 

1.  They  object,  that  Christ  himself  confessed  it  to  be  the  yoke,  and  a 
burden;  but  to  that  we  answer,  with  Christ,  “ His  yoke  is  easy,  and  his 
burden  is  light."  Certainly  there  are  burdens  which  grieve  not  the  bearers 
at  all,  as  the  burden  of  feathers  upon  a bird’s  back;  it  is  nothing  grievous 
to  her,  but  rather  bears  her  up,  and  a burden  of  gold  and  jewels  upon  a 
man’s  back  (supposing  it  the  reward  of  his  portage,  and  the  hire  of  his 
labor)  it  is  nothing  grievous  to  him,  but  rather  cheers  him  up.  Men, 


CHAP.  III.]  LOOKING  UNTO  JESUS.  275 

brethren,  and  fathers,  if  we  will  but  come  and  close  with  Christ,  the  Spirit 
is  given  to  enable  us,  and  heaven  is  promised  to  encourage  us ; the  one 
gives  power,  and  the  other  stirs  up  our  affections,  and  how  then  should  we 
complain  of  pressure  ? 0 it  is  a sweet  burden  ! sweetened  by  his  grace,  and 
sweetened  by  his  Spirit,  and  sweetened  by  a principle  of  love,  Psal.  119  : 
97,  174.  “ 0 how  love  I thy  law  ?”  and  sweetened  by  a principle  of  de- 
light, “ Thy  law  is  my  delight ;”  and  sweetened  with  a promise  of  reward, 
Psal.  19  : 11.  “ In  keeping  of  thy  commandments  there  is  great  reward.” 

2.  They  object,  We  feel  no. such  thing;  you  tell  us  of  sweetness,  easi- 
ness, pleasantness;  but  if  we  must  speak  out  our  own  experiences,  Mai.  1 : 
13.  “ 0 what  a weariness  is  it?”  Amos  8:5.  u When  will  the  new  moon 
be  gone,  that  we  may  sell  corn  ? And  the  Sabbath,  that  we  may  set  forth 
wheat?”  We  feel  a sweetness  in  these  present  enjoyments  of  the  world; 
but  as  for  holiness,  grace,  religion,  the  discipline  of  Christ,  we  wonder 
where  the  sweetness  is  : we  can  find  no  such  secret  golden  mines,  in  these 
spiritual  diggings. 

I answer,  1.  This  indeed  is  the  speech  of  carnal  and  profane  men ; they 
feel  no  sweetness,  easiness,  pleasantness  in  God’s  ways,  1 Cor.  2 : 14,  15, 
“ The  natural  man  receiveth  not  the  things  of  the  Spirit  of  God,  for  they 
are  foolishness  unto  him,  neither  can  he  know  them,  because  they  are 
spiritually  discerned  ; but  he  that  is  spiritual  judgeth  or  discerneth  all 
things.”  Poor  souls  ! till  God  speaks  to  your  hearts,  you  cannot  under- 
stand this  hidden  manna : it  is  observed  that  God  never  sent  the  pleasant 
manna  unto  Israel  so  long  as  their  flour  and  bread  of  Egypt  lasted,  so 
never  will  you  taste  how  good  the  Lord  is,  so  long  as  you  dote  on  sin  and 
vanity. 

2.  Though  you  feel  not  these  things  for  the  present,  yet  in  time  you  may 
do  ; yea,  certainly  if  you  belong  to  God,  in  time  you  will  do;  0 but  when  ? 
you  will  say,  When  ? I answer,  the  first  taste  of  this  sweetness,  is  usually 
at  the  first  taking  of  Christ’s  yoke  upon  us;  as  merchants  desirous  to  sell 
their  wares,  are  content  in  the  first  place,  to  let  you  see,  and  handle,  and 
taste,  thereby  to  induce  you  to  buy:  so  Jesus  Christ,  willing  (as  it  were) 
to  part  with  heaven,  he  is  content  in  the  first  place,  to  impart  a certain  taste 
beforehand,  and  to  sweeten  the  ways  of  godliness  unto  us,  Hos.  2 : 14. 
“Behold  I will  allure  her  (saith  God)  and  bring  her  into  the  wilderness, 
and  speak  comfortably  unto  her.”  What  is  it  that  God  means  by  alluring 
of  his  people  ? I answer,  it  contains  these  things  : As, 

1.  A discovery  of  the  beauty  of  holiness;  when  God  first  effectually  calls 
the  soul  home  to  himself,  he  sets  open  the  beauty  of  his  Service  : naturally 
the  heart  is  possessed  with  much  prejudice  against  the  ways  of  religion. 
Oh  ! what  a strict  rule  is  this  to  carnal  men,  to  pull  out  their  right  eyes, 
and  to  cut  off  their  right  hands,  to  hate  father,  and  mother,  and  wife,  and 
lands,  and  life  for  the  name  of  Christ,  to  cross  their  own  desires,  to  deny 
their  own  selves,  to  mortify  their  earthly  members,  to  follow  the  Lamb 
through  evil  report  and  good  report,  through  afflictions,  and  persecutions, 
and  manifold  temptations  whithersoever  he  goeth  ; to  war  with  principali- 
ties and  powers,  and  spiritual  wickednesses  in  high  places  ? and  hence  it 
is,  that  the  Lord  is  forced  to  set  forth  the  ways  of  Christ  as  beautiful,  even 
under  crosses  and  afflictions;  thus  when  the  watchmen  smote  the  church, 
and  wounded  her,  and  took  away  her  veil,  yet  she  still  acknowledged  Christ 
(for  whose  sake  she  suffered)  to  be  white  and  ruddy,  the  fairest  of  ten  thou- 
sands, Sol.  Song  5:7,  10.  Christ  sets  forth  himself  and  his  ways  in  all 
the  grace,  and  goodness,  and  beauty,  and  sweetness,  and  loveliness  that  pos- 
sibly may  be ; q.  d.  by  these  I will  allure  them  that  belong  unto  me. 

2.  An  out- bidding  of  all  the  temptations  of  other  lovers;  before  Christ 
comes,  souls  go  a whoring  from  Christ,  their  hearts  are  allured  by  other 


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[BOOK  IY. 


lovers ; the  world,  the  flesh,  and  the  devil  comes  in,  and  they  proffer  souls 
such  and  such  contentments ; but  when  Christ  comes,  he  deals  with  souls 
in  a more  powerful  way,  and  he  out-bids  all  their  former  lovers,  q.  d.  Did 
their  lovers  proffer  them  comfort  ? I will  bid  more  comfort.  Did  their 
lovers  proffer  gain  ? I will  bid  more  gain.  Did  their  lovers  proffer  honor 
and  respect  ? I will  out-bid  them  in  that  also.  And  indeed,  then  hath  the 
gospel  a true,  and  full,  and  gracious  work  upon  the  heart,  when  it  yields  to 
the  proffers  of  the  gospel,  as  finding  that  all  that  the  world  can  bid  is  now 
out-bidden.  You  know,  when  one  comes  to  offer  so  much  for  a commodity, 
and  another  out-bids  him,  he  carries  it  away;  so  when  the  world,  and  lust, 
and  sin  proffer  to  the  soul  such  and  such  contents,  then  comes  Christ  and 
out-bids  all,  and  so  the  bargain  is  made  up,  and  Christ  carries  the  heart 
away  : sinners  ! it  may  be  as  yet  you  feel  none  of  these  things,  but  in  time 
you  may  do,  and  in  the  mean  time  you  see  here  is  a word  for  it,  “ Behold, 
I will  allure  her,”  &c. 

3.  They  object,  The  saints  themselves  feel  no  such  things  for  aught  ap- 
pears to  the  world  ; whose  spirits  are  more  heavy  and  sad  ? as  it  is  said  of 
Christ  himself,  that  he  never  laughed ; and  as  David  said  of  himself,  Psal. 
42  : 5.  “ Why  art  thou  cast  down,  0 my  soul,  and  why  art  thou  disquieted 
with  me !”  So  it  may  be  said  of  some  Christians,  if  they  are  strict,  that 
they  are  seldom  merry,  or  pleasant. 

But  I answer, — 1.  Christians  that  keep  indeed  close  to  the  rule,  are  for 
the  most  part  serious,  and  the  world  may  suppose  them  as  sad. 

2.  It  may  be,  they  are  not  in  their  element  but  in  the  acts  of  religion, 
and  therefore  they  cannot  express  their  spiritual  cheerfulness ; a fish  can- 
not delight  itself  on  earth,  but  when  it  is  in  the  water;  a bird  doth  not 
sing  on  the  ground,  but  when  it  is  got  up  into  the  air ; God’s  people  cannot 
rejoice  in  sin,  as  drunkards  and  revellers  do,  but  when  their  hearts  are  in 
religious  exercises,  and  in  communion  with  God,  they  are  merry  and 
pleasant. 

3.  It  may  be  they  are  in  such  company  as  may  make  them  sad ; the 
men  of  the  world  object  against  saints,  that  they  are  heavy,  and  sour,  and 
melancholy  men,  but,  in  the  mean  time,  they  consider  not  that  their  swear- 
ing, revelling,  and  dishonoring  of  God  hath  made  them  so  pensive.  Why, 
sinners  ! your  carriage  grieves  the  very  Spirit  of  God,  u You  grieve  God  at 
the  heart,”  as  it  is  expressed,  Gen.  6 : 6.  And  therefore,  no  wonder  if  the 
godly  cannot  rejoice  in  your  sinful  society;  you  are  the  cause  of  their  sad- 
ness ; but  admit  them  once  into  the  company  and  fellowship  of  the  saints, 
and  they  know  how  to  be  joyful. 

4.  If  it  be  so,  that  usually  they  are  pensive  and  sad,  it  is  not  because 

of  religion,  but  because  they  are  not  more  religious;  because  they  find  so 
much  want  of  godliness  in  their  own  hearts ; this  was  the  cause  of  Paul’s 
heaviness,  Bom.  7 : 24.  “ 0 wretched  man  that  I am,  who  shall  deliver 

me  from  the  body  of  this  death  ?”  and  yet  know,  that  all  these  sadnesses 
are  true  preparatives  of  joy;  and  therefore  in  the  very  next  words,  the 
apostle  breaks  out  into  that  sweet  doxology,  “ I thank  God  through  Jesus 
Christ  our  Lord.”  Never  was  true  sorrow  for  sin,  but  it  ended  in  rejoic- 
ings and  praises,  and  thanksgiving  to  God. 

Why  then  be  convinced,  ah,  deceived  souls ; say  not  that  God  is  an  hard 
master,  reaping  where  he  sowed  not,  and  gathering  where  he  strawed  not ; 
say  not  that  his  ways  are  tedious,  and  irksome,  and  uncomfortable  ways, 
but  rather  taste,  and  see,  and  try  how  good  the  Lord  is ; experience  the 
truth  of  these  words,  “ My  yoke  is  easy,  and  my  burden  is  light ;”  what  is 
lighter  than  that  burden,  which,  instead  of  burdening,  cheers  up  the  party 
on  which  it  is  laid  ? just  like  those  burdens  of  cinnamon  that  refresh  those 
that  carry  them  through  the  deep  sands  of  Arabia.  A holy  divine,  once 


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277 


CHAP.  III.] 

endeavoring  to  convince  men  of  the  sweetness  and  pleasantness  of  God’s 
ways  by  his  own  experiences,  “ I call  heaven  and  earth  to  record  (saith  he) 
that  these  things  are  truths  of  God ; they  are  not  notions  or  conceits,  but 
certain  realities another  flies  somewhat  higher,  “ if  men  would,  in  earnest 
(saith  he)  abandon  the  devil’s  service,  and  give  up  their  names  to  Christ 
in  truth,  and  try,  I dare  assure  them,  in  the  word  of  life  and  truth,  they 
would  not  exchange  the  saddest  hour  of  all  their  life  afterward  with  the 
prime  and  flower  of  all  their  former  sensual  pleasures,  might  they  have  ten 
thousand  worlds  to  boot “ her  ways  are  ways  of  pleasure,”  saith  Solomon, 
Prov.  8 : 17.  ‘ 

6W2.  You  that  are  convinced,  I beseech  you  carry  on  the  work  of  God 
sweetly,  comfortably,  and  with  delight;  the  Psalmist  says,  Psal.  1 : 1,  2. 
u Blessed  is  the  man  that  delights  in  the  law  of  the  Lord,”  And  Psal. 
119  : 1.  “Blessed  are  the  undefiled  in  the  way,  who  walk  cheerfully  in  the 
law  of  the  Lord.  And  blessed  is.  the  man  that  delighteth  greatly  in  his 
law.”  And  it  was  written  upon  the  heart  of  Christ,  Psal.  40  : 8.  u I de- 
light to  do  thy  will,  0 my  God,  yea,  thy  law  is  within  my  heart as  God 
loves  a cheerful  giver,  so  a cheerful  server,  “ Come,  take  my  yoke  upon  you, 
(saith  Christ)  for  my  yoke  is  easy it  is  not  an  iron  yoke  of  bondage,  but 
a chain  of  heavenly  pearls  to  adorn  your  souls. 

Quest.  1.  Oh,  but  how  should  we  carry  on  the  work,  the  yoke,  the  duty, 
the  practice  of  piety,  and  of  religion  pleasantly?  I answer. 

Answ.  1.  Be  sure  to  keep  the  heart  right  and  upright  within ; let  all  we 
do  be  in  sincerity,  and  let  all  we  are,  in  respect  of  the  inner  man,  be  at 
peace  within;  sense  and  reason  can  tell  us,  that  according  to  the  temper 
within,  so  there  is  the  relishing  of  things  without ; he  that  acts  in  sincerity, 
and  hath  peace  within,  can  easily  go  through  the  duties  that  are  required 
without,  with  joy  and  comfort. 

2.  Exercise  faith  in  the  work  and  office  of  the  Holy  Ghost;  I mean  that 
work  and  office  to  which  the  Holy  Ghost  is  designed  by  the  Father  and  the 
Son  ; both  to  help  his  people,  and  to  be  the  comforter  of  his  people.  1. 
The  Holy  Ghost  is  designed  to  help  his  people,  Rom.  8 : 26.  “ Likewise 
the  Spirit  helpeth  our  infirmities  ;”  the  word  in  the  original,  (sunantilamba- 
netai)  doth  properly  imply  such  an  help,  as  when  another  man  of  strength 
and  ability  steppeth  in,  to  sustain  the  burden  that  lieth  upon  weak  shoul- 
ders; why,  this  makes  Christ’s  burden  light : we  do  not  bear  all  the  weight, 
for  the  Holy  Ghost  puts  under  his  shoulder.  2.  The  Holy  Ghost  is  de- 
signed to  comfort  his  people,  Christ  calls  him  u the  Spirit,  the  Comforter,” 
John  14  : 26,  and  15  : 26,  because  he  brings  in  a kind  of  spiritual  joy  and 
spiritual  comfort.  Mark,  it  is  not  a natural,  but  a spiritual  joy  : Oh  ! what 
a vast  difference  is  there  betwixt  the  comforts  of  a carnal  heart,  and  the 
comforts  of  the  godly?.  The  one  comes  from  a little  meat,  or  drink,  or  crea- 
ture-vanity; but  the  other  comes  from  the  exercise  of  faith,  about  the  office 
of  the  Holy  Ghost,  who  is  designed  to  this  work.  Surely  here  is  the  way 
to  carry  on  duty  sweetly  and  comfortably,  and  with  delight,  (i.  e .)  to  be  in 
the  exercise  of  faith  on  the  work  and  office  of  the  Holy  Ghost,  as  he  is  our 
helper  and  comforter. 

3.  Understand  what  is  in  Christian  religion,  and  in  the  practice  of  it  to 
cause  delight.  As, — 

1.  In  every  duty  and  gracious  acting  of  it  there  is  more  of  the  glory  of 
God  than  in  the  whole  frame  of  heaven  and  earth  besides : “ Herein  is  my 
Father  glorified,  that  you  bear  much  fruit,”  John  15  : 8.  Oh,  if  we  but 
thus  looked  at  the  profession  and  practice  of  Christian  religion,  we  could 
not  but  take  pleasure  in  it. 

2.  In  every  duty  and  gracious  acting  of  it,  there  is  the  seed  of  glory  and 
eternal  life ; sometimes  there  breaks  out  in  the  very  exercise  of  duty,  a joy 


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[BOOK  IV. 


in  the  Holy  Ghost,  a foretaste  of  glory ; but  howsoever  there  is  the  seed  of 
glory ; and  though  the  seed  of  glory  be  not  seen,  but  lie,  as  it  were,  under 
ground  dead  and  unseen,  yet  in  time  it  will  spring  up  unto  eternal  life  : 
why,  thus  look  at  the  practice  of  religion,  and  it  will  be  sweeter  to  us  than 
honey,  and  the  honey-comb  ; it  will  be  more  precious  than  gold,  yea,  than 
much  fine  gold. 

Quest.  2.  But  how  should  we  know  the  difference  betwixt  the  natural 
pleasantness,  and  this  spiritual  pleasantness  in  religion  ? I know  Christians 
may  put  a lustre  upon  the  ways  of  God  by  their  natural  pleasantness  and 
cheerfulness  of  spirit;  but  because  we  speak  of  a spiritual  joy  and  comfort, 
and  not  of  a natural,  wherein  lies  the  difference  ? I answer, — 

Ans.  1.  If  it  be  a spiritual  pleasantness,  it  will  be  serious,  Eccl.  2 : 2. 
u I have  said  of  laughter,  it  is  mad,  and  of  mirth,  what  doeth  it  V ’ There 
is  much  lightness  and  vanity  in  such  breakings  out  of  natural  pleasantness, 
but  in  pleasantness  spiritual,  all  is  grave,  and  sober,  and  exceeding  serious. 

2.  If  it  be  a spiritual  pleasantness,  it  can  stand  with  repentance  and  hu- 
miliation, and  the  fear  of  God,  Psal.  2 : 11.  u Rejoice  with  trembling, ” 
saith  the  Psalmist  : spiritual  rejoicing  may  consist  with  trembling  : and 
“ Blessed  is  the  man  that  feareth  the  Lord,  that  delighteth  greatly  in  his 
commandments/’  Psal.  112  : 1.  The  fear  of  God  may  consist  with  these 
spiritual  delights  in  the  commandments  of  God. 

3.  If  it  be  spiritual  pleasantness,  it  is  our  strength,  Neb.  8 : 10.  “The 
joy  of  the  Lord  is  our  strength,”  saith  Nehemiah  : nothing  animates  souls 
more  in  duties  than  joy  doth  ; it  carries  on  the  soul  more  fully  : it  is  as  oil, 
that  causeth  the  wheels  of  Christian  practice  to  go  on  more  freely : we  may 
be  naturally  pleasant,  and  then  coming  to  spiritual  duties  our  hearts  are 
dead,  but  if  our  pleasantness  be  spiritual,  our  hearts  will  be  strengthened 
in  the  ways  of  God. 

4.  If  it  be  a spiritual  pleasantness,  it  will  bear  up  the  heart  in  want  of  all 
outward  pleasantness,  Hab.  3 : 17, 18.  “ Although  the  fig-tree  shall  not 
blossom,  neither  shall  fruit  be  in  the  vines,  the  labor  of  the  olive  shall  fail, 
and  the  fields  shall  yield  no  meat,  the  flocks  shall  be  cut  off  from  the  fold, 
and  there  shall  be  no  herd  in  the  stalls,  yet  I will  rejoice  in  the  Lord,  I 
will  joy  in  the  God  of  my  salvation.”  When  all  is  dark  abroad  in  the 
world,  the  soul  in  this  frame  will  rejoice  in  God  alone ; on  the  contrary,  the 
soul  that  hath  only  a natural  pleasantness  of  spirit,  when  affliction  comes,  it 
is  all  amort  and  down.  I appeal  to  you  that  have  the  most  delightful  spirits, 
when  you  have  friends  and  means,  and  all  you  like,  you  are  jocund  and 
merry,  but  when  affliction  comes,  how  quickly  are  your  spirits  down  ? Sure- 
ly your  pleasantness  is  not  spiritual,  for,  if  so,  it  would  bear  up  your  hearts 
joyful  in  affliction. 

And  now  again  u the  passover,  a feast  of  the  Jews^  was  nigh,”  John  6 :4. 
Our  English  annotations  on  these  words,  can  tell  us,  That  this  seems  “ to  be 
the  third  passover  after  Christ’s  baptism.”  (So  Aretius,  and  others.)  And 
therefore  here  I conclude  the  third  year  of  Christ’s  ministry : there  is  but 
one  year  more  before  Christ’s  death,  to  which  now  I come,  and  to  some 
passages  therein,  most  observable,  in  reference  to  our  souls’  salvation. 


CHAPTER  IV. 

Sect.  I.  — Of  the  fourth  Year  of  Christ’s  Ministry , and  generally  of  his 
actings  in  that  year. 

This  was  the  last  year  of  Christ’s  ministry,  in  which  were  thousands  of 
passages:  The  evangelist  John  relates  more  of  Christ  this  year  than  in  all 


CHAP.  IV.] 


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279 


the  former,  and  if  I studied  not  brevity,  we  might  dwell  more  on  his  actings 
for  us  this  year,  than  hitherto  we  have  done  from  the  beginning  of  his  min- 
istry : now  it  was  that  he  was  transfigured,  now  it  was  that  he  instituted 
that  sacrament  called  “ the  Lord’s  supper/’  now  it  was  that  after  supper,  he 
made  his  farewell  sermon,  rarely  mixed  of  sadness  and  joys,  and  studded 
with  mysteries  as  with  emeralds : now  it  was  that  after  sermon  he  blessed 
his  disciples  and  prayed  for  them;  and  then  having  sung  an  hymn,  he  went 
out  into  the  mount  of  Olives,  where,  in  a garden  he  began  his  sufferings. 
On  these  passages  I thought  to  have  enlarged,  but  I see  the  book  swells 
under  my  hands,  and  now  that  I am  drawing  near  Christ’s  sufferings,  I 
shall  only  touch  one  point,  which  hitherto  I have  pretermitted,  and  is  the 
most  comprehensive  of  any  passage  I can  touch. 

Many  questions  are  about  the  holiness,  or  righteousness,  or  obedience  of 
Christ;  as,  whether  it  belongs  to  us?  And,  whether  it  be  the  matter  of 
our  justification  ? And,  whether  Christ  was  bound  to  observe  the  law  of 
works,  as  a Mediator,  or  only  as  a mere  man  ? And  whether  we  are  not 
justified  by  the  passive  righteousness  of  Christ  only  ? And  seeing  now  we 
are  discovering  Christ’s  actings,  in  reference  to  our  soul’s  salvation,  we 
cannot  pass  this  main  business,  whereof  much  relates  to  Christ’s  life,  as  well 
as  to  his  conception,  or  birth,  or  death,  or  sufferings. 

Sect.  II. — Of  the  Distinctions , or  several  Divisions  of  Christ’s  righteous- 
ness. 

For  the  better  understanding  of  Christ’s  righteousness,  we  usually  dis- 
tinguish that  Christ’s  righteousness  is  either  that  righteousness  inherent  in 
him,  or  performed  by  him  : the  righteousness  performed  by  him,  is  either 
his  fulfilling  the  commandments,  or  his  satisfying  the  curse  of  the  law.  The 
same  distinction  is  given  by  others,  in  these  terms,  Christ’s  righteousness  is 
either  his  original  conformity,  or  his  active  and  passive  obedience  unto  the 
law  : his  original  conformity,  is  that  gracious  inherent  disposition  in  Christ, 
from  the  first  instant  of  his  conception,  whereby  he  was  habitually  conforma- 
ble to  the  law;  and  this  original  righteousness  answered  for  our  original  un- 
righteousness ? his  active  obedience,  is  his  doing  of  legal  obedience  unto  the 
command  ; and  his  passive  obedience,  is  his  suffering  of  punishment  due 
unto  us  for  our  sins. — I shall  yet  a little  further  enlarge  this  distinction  of 
the  righteousness  of  Christ,  and  give  it  in  thus,  viz.  The  righteousness  of 
Christ,  is  either  negative,  (if  I may  so  speak)  or  positive.  By  the  negative, 
I understand  the  absence  of  all  sins  aud  vices  forbidden  in  the  law.  By  the 
positive,  I mean  both  a presence  of  all  virtues  and  duties  required  to  the 
perfect  fulfilling  of  the  law,  as  also  a voluntary  suffering  of  the  penalty,  to 
satisfy  the  couimination  aud  curse  of  the  law. 

1.  The  negative  righteousness  is  that  which  we  call  the  innocency  of 

Christ:  we  read  often  in  scriptures,  that  he  was  both  blameless  and  spotless. 
1.  Blameless,  free  in  himself  from  all  imputation  of  sin  : to  this  purpose 
Christ  challenged  the  Jews,  John  8 : 46.  “ Which  of  you  convinceth  me  of 

sin  ?”  In  all  his  life  he  was  unblameable  and  unreprovable ; and  therefore 
now,  towards  the  end  of  his  life,  he  asks  the  people  with  whom  he  had  con- 
versed, Which  of  you  convinceth  me  of  sin  ? 2.  Spotless,  free  from  all  infec- 
tion of  sin.  Peter  calls  him,  1 Pet.  1 : 9.  “ A Lamb  without  blemish  and 
without  spot.  ’ And  Paul,  Hab.  7 :26.  11  An  high  Priest,  holy,  harmless, 
aud  uudefiled ;”  one  who  never  did  evil;  nor  spake  evil:  he  did  no  sin 
(saith  the  apostle)  neither  was  guile  found  in  his  mouth,”  2 Pet.  2 : 22. 
One  who  never  offended  so  much  as  in  thought,  but  was  absolutely,  and  in 
all  respects  (choris  amartias ) “ without  all  sin,”  Heb.  4 : 15. 

2.  The  positive  righteousness  of  Christ  is  two  fold,  his  perfect  fulfilling  of 
all  things  commanded,  and  his  perfect  satisfying  of  the  punishment  threat- 


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[BOOK  IV. 


ened  : the  former  is  the  holiness  of  Christ;  this  also  is  two  fold,  the  holi- 
ness of  his  nature,  and  the  holiness  of  his  life  and  conversation  : the  former 
is  that  we  call  his  habitual  righteousness;  the  latter  is  that  we  call  his  ac- 
tual obedience.  And  thus  much  of  the  distinction  of  the  righteousness  of 
Christ. 

Sect.  III. — Of  the  Holiness  of  Christ’s  nature. 

Now  in  the  first  place,  for  the  holiness  of  his  nature,  the  Psalmist  tells 
us,  Psal.  45  : 2.  “ Thou  art  fairer  than  the  children  of  men,  and  grace  is 
poured  into  thy  lips.”  Which  is  all  one  with  that  description  of  Christ  by 
the  spouse,  Sol.  Song  5 : 10.  “ My  beloved- is  white  and  ruddy,  the  chiif- 

est  of  ten  thousands.”  As  in  the  fairest  beauty,  there  is  a mixture  of  these 
two  colors  of  white  and  ruddy,  so  in  Christ  there  is  a gracious  mixture  and 
compound  of  all  the  graces  of  the  Spirit;  there  is  in  him  a sweet  temper  of 
gentleness,  purity,  righteousness,  meekness,  humility,  and  what  not  ? Col. 
2 : 3.  “In  him  are  hid  all  the  treasures  of  wisdom  and  knowledge  :”  and  I 
may  add,  of  all  other  gifts  and  graces ; not  a grace  but  it  was  in  Christ,  and 
that  in  a higher  way  than  in  any  saint  in  the  world,  and  therefore  he  is 
called  “ fairer  than  all  the  children  of  men,”  Observe,  “ there  was  more 

habitual  grace  in  Christ  than  ever  was,  or  is,  or  shall  be  in  all  the  elect, 

whether  angels  or  men.”  He  received  the  spirit  out  of  measure  ; there  was 
in  him  as  much  as  possibly  could  be  in  a creature,  and  more  than  in  all 
other  creatures  whatsoever.  As  the  sun  is  the  prince  of  stars,  as  the  husband 
is  the  head  of  the  wife,  as  the  lion  is  king  of  the  beasts,  so  is  this  Sun  of 

righteousness,  this  head  of  the  church,  this  lion  of  the  tribe  of  Judah,  “the 

chiefest  of  ten  thousands.”  If  we  look  at  any  thing  in  heaven  or  earth, 
that  we  observe  as  eminently  fair,  by  that  is  the  Lord  Jesus  in  respect  of  his 
inward  beauty  set  forth  in  scriptures,  “ He  is  the  Sun  of  righteousness,  the 
bright  morning  star,  the  light  of  the  world,  the  tree  of  life,  the  lily  and  the 
rose ;”  fairer  than  all  the  flowers  of  the  field,  than  all  the  precious  stones  of 
the  earth,  than  all  the  lights  in  the  firmament,  than  all  the  saints  and  an- 
gels in  heaven. 

You  will  say,  What  is  all  this  to  us?  Certainly  much  every  way;  the 
apostle  tells  you,  Rom.  8:2.  “ That  the  law  of  the  Spirit  of  life,  which  is 
in  Christ  Jesus,  hath  freed  me  from  the  law  of  sin  and  death  :”  let  us  in- 
quire into  these  words,  “the  law  of  the  Spirit  of  life ;”  the  Spirit  of  life  is 
here  put  for  life  as  elsewhere,  “After  three  days  and  an  half,  the  Spirit  of 
life  coming  from  God  shall  enter  into  them,”  Rev.  11  : 11.  Now,  life  is 
that  whereby  a thing  acteth  and  moveth  itself,  and  it  is  the  cause  and  be- 
ginning of  action  and  motion  ; and  this  “ Spirit  of  life,”  or  life  itself,  being 
here  applied  to  Christ,  it  is  that  in  Christ,  which  is  the  beginning  and 
cause  of  all  his  holy  actions,  and  what  was  that  but  his  original  holiness,  or 
the  holiness  of  his  human  nature  ; but  why  is  the  holiness  of  Christ’s 
nature  called  “ the  Spirit  of  life  ?”  I answer,  1.  Because  it  was  infused  into 
his  manhood  by  the  Spirit  of  God,  “The  Holy  Ghost  shall  come  upon 
thee, — therefore  also  that  holy  thing  which  shall  be  born  of  thee  shall  be 
called  the  Son  of  God,”  Luke  1 : 35.  2.  Because  it  is  a most  exact,  and 

absolute,  and  perfect  holiness;  the  Scripture-phrase  setting  out  things  in 
perfection  or  fulness,  usually  adds  the  word  spirit  unto  them ; as  the  spirit 
of  pride,  the  spirit  of  truth,  and  the  spirit  of  error ; so  then  the  meaning 
of  the  Spirit  of  life  is  all  one  with  the  most  absolute  and  most  perfect 
purity  and  holiness  of  the  nature  of  Christ.  It  is  briefly  as  if  the  apostle 
had  said,  The  law  of  the  Spirit  of  life,  or  the  power  of  the  most  absolute 
and  perfect  holiness  of  the  nature  of  Christ,  “ hath  freed  me  from  the  law 
of  sin  and  death ;”  hath  acquitted  me  from  the  power  of  my  sinful  nature, 
and  from  the  power  of  death  due  to  me,  in  respect  of  my  sinful  and  cor- 


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281 


CHAP.  IV.] 

rupt  nature.  We  might  draw  from  hence  this  conclusion,  u That  the  bene- 
fits of  Christ’s  habitual  righteousness  infused  at  his  first  conception,  is  im- 
puted to  believers  to  their  justification.”  As  the  obedience  of  his  life,  and 
the  merit  of  his  death,  so  the  holiness  infused  at  his  very  conception,  hath 
its  influence  into  our  justification,  it  is  by  the  obedien  e of  his  life,  that  we 
are  accounted  actually  holy,  and  by  the  purity  of  his  conception,  (or  ha- 
bitual grace)  that  we  are  accounted  personally  holy.  But  I must  not  stay 
here;  thus  much  of  the  holiness  of  Christ’s  nature. 

Sect.  IV. — Of  the  Holiness  of  Christ’s  Life. 

2.  For  the  holiness  of  Christ’s  life,  the  apostle  tells  us,  “That  by  the 
obedience  of  one,  many  shall  be  made  righteous,”  Rom.  5 : 19.  Here  is 
the  obedience  of  Christ,  and  its  influence  on  us.  1.  The  obedience  of 
Christ,  is  that  whereby  he  continued  in  all  things  written  in  the  book  of 
the  law  to  do  them ; observe,  Christ’s  life  was  a visible  commentary  on 
God’s  law.  For  proof,  Matth.  5 : 17.  “ Think  not  that  I am  come  to  de- 
stroy the  law,  or  the  prophets,  (saith  Christ)  but  to  fulfil  them.”  And, 
John  8 : 29.  “The  Father  hath  not  left  me  alone,  (saith  Christ)  for  I do 
always  those  things  that  please  him.”  Hence  Christ  in  the  Scripture  is 
called,  Acts  3 : 14.  “ Holy  and  just,”  and  Acts  2 : 27.  “The  holy  One,” 
Dan.  9 : 24.  “ The  most  holy.”  By  his  actual  holiness  Christ  fulfilled  in 
act  every  branch  of  the  law  of  God;  he  walked  in  all  the  commandments 
of  God;  he  performed  perfectly,  both  in  thought,  word  and  deed,  whatso- 
ever the  law  of  the  Lord  required.  — I do  not,  cannot  limit  this  obedience 
of  Christ  to  this  last  year  of  his  ministry,  for  his  whole  life  was  a perpetual 
course  of  obedience;  he  was  obedient  unto  death,  saith  the  apostle,  (mechri 
thanatou ) “even  until  his  death,”  Phil.  2 : 8.  And  yet  because  we  read 
most  of  his  holy  actings  this  year,  and  that  this  was  the  year  wherein  both 
his  active  and  passive  obedience  did  most  eminently  shine  and  break  forth ; 
the  year  wherein  he  drew  up  all  the  dispersions  of  his  precepts,  and  cast 
them  into  actions,  as  into  sums  total;  therefore  now  I handle  it,  and  I shall 
make  it  out  by  the  passages  following,  only  in  this  one  year.  As, — 

1.  Now  he  discovered  his  charity  in  feeding  the  hungry,  as  at  once  five 
thousand  men,  with  five  loaves  and  two  fishes,  John  6 : 9,  10,  11.  And,  at 
another  time,  four  thousand  men,  with  seven  loaves  and  a few  small  fishes, 
Matth.  15:34. 

2.  Now  he  discovered  his  self-denial  and  contempt  of  the  world,  in  flying 
the  offers  of  a kingdom  : when  the  people  were  convinced  that  he  was  the 
Messiah,  from  that  miracle  of  feeding  five  thousand  men  with  five  loaves, 
presently  they  would  needs  make  him  a king;  but  he  that  left  his  Father’s 
kingdom  for  us,  he  fled  from  the  offers  of  a crown  and  kingdom  from  them, 
as  from  an  enemy;  “When  Jesus  perceived  that  they  would  come  and  take 
him  by  force,  to  make  him  a king,  he  departed  again  into  a mountain  him- 
self alone,”  Johu  6 : 15. 

Now  he  discovered  his  mercy,  in  healing  the  woman’s  daughter  that  had 
an  unclean  spirit;  the  woman  was  a Greek,  a Syrophenician  by  nation; 
and,  in  that  respect,  Christ  called  her  “a  dog,”  Mark  7 : 26,  27.  And 
yet  Christ  gave  her  the  desire  of  her  soul ; O the  rich  mercy  of  Christ, 
that  he  would  admit  a dog  to  his  kingdom  ! O grace  ! 0 mercy  ! that  Christ 
should  black  his  fair  hands  in  washing  foul  and  defiled  dogs  ! what  a motion 
of  free  mercy  was  this,  that  Christ  should  lay  his  fair,  spotless,  and  chaste 
love  upon  the  black,  defiled,  and  whorish  souls  ? 0 what  a favor  that  Christ 
maketh  the  leopard  and  Ethiopian  white  for  heaven  ? 

4.  Now  he  discovered  his  bounty,  in  giving  the  “ keys  of  the  kingdom 
of  heaven,”  Matth.  16:19,  to  his  apostles,  and  to  their  successors:  this 
was  a power  which  he  had  never  communicated  before  : it  was  a gift  greater 


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[BOOK  IV. 


than  the  great  charter  of  nature,  and  the  donative  of  the  whole  creation. 
Indeed,  at  first  God  gave  unto  man,  Gen.  1 : 26,  “ a dominion  over  the 
fish  of  the  sea,  and  over  the  fowl  of  the  air,  and  over  the  cattle,  and  over 
the  earth ;”  but  till  now  heaven  itself  was  never  subordinate  to  human 
ministration;  herein  was  the  acting  of  Christ’s  bounty,  he  gives  unto  his 
ministers  the  keys  of  heaven,  that  “ whatsoever  they  shall  bind  on  earth 
shall  be  bound  in  heaven,  and  whatsoever  they  shall  loose  on  earth,  shall  be 
loosed  in  heaven.” 

5.  Now  he  discovered  his  patience  in  suffering  all  injuries  : from  hence 
forward  to  the  death  of  Jesus  we  must  reckon  his  days  like  the  vigils,  or 
eyes  of  his  passion  : for  now  he  began,  and  often  did  ingeminate  those  sad 
predictions  of  the  usage  he  should  shortly  find,  that  he  should  be  “ rejected 
of  the  elders,  and  chief  priests,  and  scribes,  and  suffer  many  things  at 
Jerusalem,  and  be  killed,  and  be  raised  up  the  third  day,”  Matth.  16  : 21. 
And,  in  the  mean  time,  he  suffers  both  in  word  and  deed ; they  call  him  a 
glutton,  a drunkard,  a deceiver,  a sinner,  a madman,  a Samaritan,  and  one 
possessed  with  a devil ; sometimes  they  take  up  stones  to  stone  him,  and 
sometimes  they  lead  him  to  an  hill,  thinking  to  throw  him  down  headlong; 
and  all  this  he  suffered  with  patience ; yea  with  much  patience  he  posses- 
sed his  soul. 

6.  Now  he  discovered  his  glory,  in  being  transfigured  on  the  mount : 
however,  the  person  of  Christ  was  usually  depressed  with  poverty,  disgrace, 
ignominy  : so  that  neither  Jews  nor  Gentiles,  nor  the  apostles  themselves, 
could  at  first  discern  the  brightness  of  his  divinity  : yet  now  Christ  gave  an 
excellent  probation  of  that  great  glor}7,  which  in  due  time  must  be  revealed 
to  all  the  saints,  Luke  9:28,29,  80,  31.  “For  taking  with  him  Peter, 
James,  and  John,  he  went  up  into  the  mountain  to  pray,  and  while  he  prayed, 
he  was  transfigured  before  them,  and  his  face  did  shine  like  the  sun,  and 
his  garments  were  white  and  glistering ; and  there  appeared  talking  with 
him  Moses  and  Elias,  speaking  of  the  decease  which  he  should  accomplish 
at  Jerusalem  : the  embassy  of  Christ’s  death  was  delivered  informs  of  glory, 
that  so  the  excellency  of  the  reward  might  be  represented  together  with  the 
sharpness  of  his  sufferings  : now,  if  ever  while  he  was  upon  earth,  was  the 
beauty  of  Christ  seen  at  height.  Peter  saw  it,  and  was  so  ravished  at  the 
sight,  that  he  talked  he  knew  not  what;  in  respect  of  this  glorious  beauty, 
bis  face  is  said  u to  shine  like  the  sun.”  I cannot  think  but  his  shine  exceeded 
sun,  moon  and  stars ; but  the  sun  is  the  brightest  thing  we  know,  and 
therefore  it  is  spoken  to  our  capacity:  here  is  one  strain  of  exaltation, 
though  mostly  all  Christ’s  life  was  a state  of  humiliation  : It  learns  us  to 
be  content  with,  yea,  to  expect  most  humiliation,  little  exaltation  here  : 
we  may  have  a taste,  but  no  continued  comforts  till  we  come  to  heaven. 

7.  Now  he  discovered  his  meekness  “ in  riding  upon  an  ass,  and  a colt, 
the  foal  of  an  ass,”  Matth.  21 : 5,  which  was  according  to  the  prophecy  ; 
“ Behold,  thy  King  cometh  unto  thee,  meek  ;”  and  especially  in  rebuking 
the  furious,  intemperate  zeal  of  James  and  John,  who  would  fain  have  called 
for  fire  from  heaven  to  have  consumed  the  inhabitants  of  a little  village, 
who  refused  to  give  Christ  entertainment.  Ah,  saith  Christ,  Luke  9 : 55, 
“ Ye  know  not  what  spirits  ye  are  off,”  q.  d.  You  must  learn  to  distinguish 
the  spirit  of  Christianity  from  the  spirit  of  Elias ; why,  “ Christ  cometh 
with  a purpose,  to  seek  and  save  men’s  lives,  and  not  to  destroy  them,” 
verse  56.  It  were  rashness  indeed  to  slay  a man  on  some  slight  displeasure, 
whose  redemption  cost  the  effusion  of  the  dearest  heart-blood  of  the  Son  of 
God.  See  here  the  meekness  of  Christ,  in  opposition  to  the  fury  and  anger 
of  his  owu  disciples. 

8.  Now  he  discovered  his  pity  and  compassion,  in  weeping  over  Jerusa- 
lem, Luke  19  : 41,  42.  “ And  when  he  was  come  near,  he  beheld  the  city, 


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and  wept  over  it,  saying,  If  thou  hadst  known,  even  thou,”  &c.  We  read 
of  Joseph,  that  there  was  in  him  such  a brotherly  and  natural  compassion, 
that  “ his  bowels  yearned  upon  his  brethren,”  Gen.  43  : 30,  “ and  he  could 
not  refrain  himself  before  all  them  that  stood  by  him,”  Gen.  45 : 1.  His 
love  was  like  a hot  furnace.  Now  Jesus  Christ  hath  the  same  heart  and 
bowels  of  a man,  and  I conceive,  as  Christ  was  a man  void  of  sin,  so  the 
acts  of  natural  virtues,  (as  to  pity  the  afflicted,  to  compassionate  the  distress- 
ed) were  stronger  in  him  than  possibly  they  could  be  in  any  other  man. 
Sin  blunteth  natural  faculties,  especially  such  as  incline  to  laudable  and  good 
acts,  as  to  love,  and  pity,  and  compassionate  the  miserable;  in  this  respect, 
Joseph  was  nothing  to  Christ;  when  Christ  saw  Jerusalem,  he  wept,  and 
wept;  his  compassion  strangled  and  inclosed  within  him,  it  must  needs 
break  out : it  may  be  in  some  measure  it  eased  Christ’s  mind,  that  his  bowels 
of  mercy  fouud  a vent : we  read  that  pity,  kept  within  God’s  bowels,  pains 
his  very  heart,  so  that  it  must  needs  come  out,  IIos.  11:8.  “ Mine  heart 

is  turned  within  me,  my  repentings  are  kindled  together.” 

9.  Now  he  discovered  his  humility  in  washing  his  disciples’  feet,  John 

13  : 4,  5.  “ Supper  being  ended,  he  laid  aside  his  garments,  and  took  a 

towel,  and  girded  himself,  and  poured  water  into  a basin,  and  began  to  wash 
his  disciples’  feet,  and  to  wipe  them  with  the  towel  wherewith  he  was  gird- 
ed.” In  this  ceremony,  and  in  the  discourses  following,  he  instructs  them 
in  the  doctrine  of  humility;  yea,  he  imprints  the  lesson  in  lasting  charac- 
ters, by  making  it  symbolical.  Hut,  why  should  he  wash  their  feet,  rather 
than  their  hands  or  heads  ? I answer,  It  is  probable  on  this  account,  that 
he  might  have  the  opportunity  of  a more  humble  posture.  See  how  he  lays 
every  thing  aside,  that  he  may  serve  his  servants  : heaven  stoops  to  earth, 
one  abyss  calls  on  another,  the  miseries  of  man  which  were  next  to  infinite, 
are  excelled  by  a mercy  equal  to  the  immensity  of  God.  It  is  storied  of  one 
Guericus,  that,  upon  the  consideration  of  this  humility  of  Christ  in  washing 
his  disciples’  feet,  he  cried  out,  “Thou  hast  overcome  me,  0 Lord,  thou 
hast  overcome  my  pride,  this  example  hath  mastered  me.” 

10.  Now  he  discovered  his  obedience  to  his  Father,  in  preaching  the  gos- 
pel up  aud  down.  He  foresaw  that  the  night  drew  on  in  which  no  man 
could  work,  and  therefore  now  he  hastened  to  do  his  Father’s  business,  now 
he  pours  out  whole  cataracts  of  holy  lessons  : and  still  the  people  drew  water 
from  this  fountain,  which  streamed  out  in  continual  emanations;  he  added 
wave  to  wave,  and  line  to  line,  and  precept  to  precept;  and  at  last  he 
gave  them  his  farewell  sermon,  which  is  the  most  spiritual  aud  comfortable 
piece  that  ever  was  uttered  : it  comprehends  the  intentions  of  his  departure 
to  prepare  places  for  his  saints  in  heaven ; and  in  the  mean  while  he  would 
send  tnem  the  Holy  Ghost,  to  supply  his  room,  to  furnish  them  with  propor- 
tionable comforts,  to  enable  them  with  gifts,  to  lead  them  into  all  truth,  and 
to  abide  with  them  for  ever.  In  conclusion  of  all,  he  gave  them  his  bless- 
ing, and  prayed  for  them,  and  then  having  sung  an  hymn,  he  goes  away, 
and  prepares  for  his  sufferings. 

2.  Hitherto  of  the  obedience  of  Christ ; what  was  it  but  “ a visible  com- 
mentary of  God’s  law  ?”  But  now  for  its  influence  on  us,  Bom.  5 : 19.  “ By 
the  obedience  of  one,  many  shall  be  made  righteous.”  Observe,  “ The 
righteousness  of  the  law  fulfilled,  and  fully  accomplished  in  the  person  of 
Christ,  is  as  truly  ours,  if  we  believe  in  Christ,  as  if  it  were  in  ourselves,  or 
as  if  the  law  had  been  fulfilled  in  our  own  persons.”  “ Thus  Christ  is  the 
end  ol  the  law  (saith  the  apostle)  for  righteousness  to  every  one  that  believ- 
eth,”  Bom.  10:4.  Christ  hath  not  only  determined,  and  put  an  end  to  the 
ceremonial  law  ; but  he  is  also  the  end  of  the  moral  law,  he  hath  perfectly 
in  his  owu  person  accomplished  the  moral  law,  and  that  not  for  himself,  but 
for  righteousness  to  every  one,  that  truly  believes  in  him,  Bom.  8 :4  “And 


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God  sent  his  Son, — that  the  righteousness  of  the  law  might  be  fulfilled  in  us 
these  words,  in  us,  much  trouble  interpreters  : for  though  we  believe,  yet 
we  are  imperfectly  holy  : how  then  should  the  law  be  fulfilled  in  us  ? But 
it  is  answered,  That  the  righteousness  of  the  law  is  fulfilled  in  us,  not  by 
inhesion,  or  sanctification,  but  by  imputation,  and  application  ; (i.  e.)  in  our 
nature  which  Christ  took  upon  him ; it  was  in  Christ  and  is  imputed  unto 
us,  and  so  the  righteousness  of  the  law  is  fulfilled  in  us.  It  is  well  observed 
of  Beza,  that  the  apostle  saith  not,  “ That  the  righteousness  of  the  law 
might  be  fulfilled  by  us,  or  of  us,  or  by  any  righteousness  inherent  in  our 
own  persons,  but  in  us,  because  it  is  to  be  found  in  Christ,  whose  members 
we  are  who  walk  not  after  the  flesh  but  after  the  spirit.”  The  point  is  sweet, 
but  I cannot  stay  on  it.  In  reference  to  what  I have  spoken  of  the  righte- 
ousness of  Christ,  habitual  and  actual,  a great  controversy  is  risen  in  our 
days;  of  which  in  the  next  section. 

Sect.  V.  — Of  the  great  controversy , Whether  we  are  not  justified  by  the 

passive  righteousness  of  Christ  only , without  any  consideration  had,  to 

the  righteousness  of  Christ  either  inherent  in  him,  or  performed  by  him  ? 

For  my  part,  I am  for  the  negative,  upon  these  well  known  grounds. 

Arg.  1.  By  that  alone  the  law  is  not.  fully  satisfied,  by  that  alone  we  are 
not  justified ; but  by  the  passive  obedience  of  Christ  alone,  the  law  is  not 
fully  satisfied  : therefore  by  his  passive  obedience  only  we  are  not  justified. 
Thus  far  I grant  that  the  law  is  fully  satisfied  by  his  passive  obedience,  in 
respect  of  the  penalty  therein  threatened,  but  not  in  respect  of  the  com- 
mandment, for  the  obtaining  of  the  blessedness  therein  promised;  and  the 
righteousness  of  the  law  is  thus  described,  that  “ the  man  which  doeth  these 
things  shall  live  by  them,”  Rom.  10  : 5. 

Against  this  are  divers  exceptions  of  the  adversaries:  as,  1.  That  the 
law  is  satisfied  either  by  doing  that  which  is  commanded,  or  by  suffering 
the  punishment  which  is  threatened.  Ans.  It  is  true  in  respect  of  the  penal 
statutes  of  men,  but  not  in  respect  of  the  commandments  of  God,  in  which 
there  is  not  only  a penalty  threatened,  but  a blessedness  promised  : if  man 
had  continued  in  his  integrity,  the  law  might  have  been  satisfied  by  obedi- 
ence only ; but  being  fallen  into  a state  of  disobedience,  two  things  are 
necessarily  required  to  the  fulfilling  of  the  law,  (i.  e.)  The  bearing  of  the 
penalty,  and  the  performing  of  the  command,  the  one  to  escape  hell,  and 
the  other  to  obtain  heaven.  2.  They  except,  That  whosoever  are  freed  from 
hell,  are  also  admitted  to  heaven.  Ans.  The  reason  thereof  is,  because 
Christ  who  did  bear  the  punishment  to  free  us  from  hell,  did  also  fulfil  the 
commands  to  bring  us  to  heaven ; but  howsoever  these  two  benefits  of 
Christ  do  always  concur  in  the  party  justified,  as  the  causes  thereof  con- 
curred in  Christ,  who  not  only  did  both  obey,  and  suffer,  but  in  obeying 
suffered,  and  in  suffering  obeyed ; yet  both  the  causes  between  themselves, 
and  the  effects  between  themselves,  are  carefully  to  be  distinguished ; for 
as  it  is  one  thing  to  obey  the  commandment,  and  another  thing  to  suffer  the 
punishment;  so  it  is  one  thing  to  be  freed  from  hell  by  Christ’s  suffering 
the  penalty,  and  another  thing  to  be  entitled  to  heaven,  by  Christ’s  fulfill- 
ing the  commandments.  3.  They  except,  That  God  is  a most  free  agent, 
and  therefore  he  may,  if  he  will,  justify  men  by  the  passive  righteousness 
of  Christ  only,  without  fulfilling  of  the  law.  Ans.  What  God  may  do,  if 
he  will,  I will  not  dispute,  but  sure  I am,  that  he  justifieth  men  according 
to  his  will  revealed  in  his  word,  and  there  we  find,  that,  as  we  are  justified 
from  our  sins  by  the  blood  of  Christ,  so  also  we  are  made  just  by  the  active 
(though  not  only  by  the  active)  obedience  of  Christ,  Rom.  5 : 19.  u For  as 
by  one  man’s  disobedience  many  were  made  sinners,  so  by  the  obedience  of 
one  shall  many  be  made  righteous.”  And,  Rom.  5 : 10.  “ If  when  we 


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were  enemies,  we  were  reconciled  to  God,  by  the  death  of  his  Son,  much 
more  being  reconciled,  we  shall  be  saved  by  his  life;”  by  his  life,  which 
he  lived  before  his  death,  and  by  his  life,  which  he  lived,  and  doth  live, 
after  his  death;  by  the  acts  of  his  life,  before  his  death  meritoriously,  and 
by  the  acts  of  his  life  after  his  death  (as  by  his  resurrection,  asceusion, 
session,  and  intercession,)  effectually,  1 Cor.  1 : 30.  “ Christ  is  made  unto 
us  of  God,  (saith  the  apostle)  both  redemption  and  righteousness;”  redemp- 
tion, to  deliver  us  from  sin,  and  righteousness,  “ to  bring  in  everlasting 
righteousness,”  Dan.  9 : 24.  4.  They  except,  That  if  we  are  justified  by 

Christ’s  fulfilling  the  law,  then  we  are  justified  by  a legal  righteousness,  but 
by  such  a righteousness  as  without  the  law  is  revealed  in  the  gospel.  Ans. 
The  same  righteousness  by  which  we  are  justified,  is  both  legal  and  evan- 
gelical, in  divers  respects  ; legal,  in  respect  of  Christ,  who  being  made  under 
the  law,  that  he  might  redeem  us  who  were  under  the  law,  perfectly  fulfilled 
the  law  for  us ; and  evangelical,  in  respect  of  us,  unto  whom  his  fulfilling 
of  the  law  is  imputed.  And  herein  stands  both  the  agreement  and  differ- 
ence betwixt  the  law  and  the  gospel ; the  agreement,  in  that  both  require 
the  perfect  fulfilling  of  the  law  unto  justification;  the  difference  in  that  the 
law  requireth  perfect  obedience,  to  be  performed  in  our  own  persons,  but 
the  gospel  accepts  of  perfect  obedience  performed  by  Christ,  our  Surety, 
and  imputed  to  us  ;*  and  so  it  is  all  one  as  if  it  had  been  performed  in  our 
own  persons. 

2.  If  Christ,  by  his  conformity  to  the  law,  fulfilled  the  law  for  us,  then 
are  we  justified  by  his  habitual  and  actual  righteousness,  and  not  merely  by 
his  passive;  but  Christ,  by  his  conformity  to  the  law,  fulfilled  the  law  for 
us,  for  so  we  read,  “ He  was  born  for  us,”  Luke  2:11.  “ He  was  made 

subject  to  the  law  for  us,”  Gal.  4 : 4,  5,  and  “ for  our  sakes  he  sanctified 

himself,”  John  17  : 19.  And  for  our  sakes  he  did  the  will  of  God,  “ Then 

said  I,  lo  I come  to  do  thy  will,  0 my  God;  by  the  which  will  we  are 

sanctified,”  Heb.  10  : 7,  10. 

Against  this  are  divers  exceptions : as,  1.  That  Christ  obeyed  the  law,  or 
conformed  to  the  law  (as  need  was)  for  himself,  “ Christ  (say  they)  as  he 
was  a man,  was  bound  to  obey  the  law  for  himself.”  Ans.  This  assertion 
detracts  from  the  merit  of  his  obedience,  and  from  the  dignity  of  his  person. 
1.  From  his  merit,  for  if  his  obedience  were  of  duty,  then  it  were  not 
meritorious,*  Luke  17  : 10.  And  if  this  be  true,  then  have  we  no  titie  to 
heaven.  2.  From  the  dignity  of  his  person,  as  if  he  needed  either  to  obey 
for  himself,  or  by  his  obedience  were  any  way  bettered  in  himself.  0 that 
these  men  would  remember  that  the  person  who  did  obey  the  law  was,  and 
is  not  only  man,  but  God  also.  Christ  fulfilled  the  law  not  only  as  man, 
but  as  God-man  Mediator ; and  therefore  as  his  blood  was  God’s  blood,  so 
his  obedience  was  the  obedience  of  God,  Acts  20  : 28.  “ Who  being  in  the 
form  of  God,  thought  it  no  robbery  to  be  equal  with  God,”  Phil.  2 : 6,  8. 
“And  being  fouud  in  fashion  as  a man,  he  humbled  himself  and  became 
obedient  unto  death,”  or  until  death.  We  find  him  here  God-man,  and 
from  hence  we  conclude,  that  all  the  legal  actions  of  Christ  from  his  in- 
carnation to  his  passion  inclusively,  were  the  actions  of  Christ  God-man, 
Mediator,  and  surety  for  us  in  a way  of  covenant;  and  consequently  they 
were  not  performed  of  duty  nor  for  himself.  2.  They  except,  That  if  Christ 
obeyed  the  law  for  us,  that  by  his  obedience  we  might  be  justified,  then 
shall  not  we  ourselves  need  to  obey  the  law ; but  the  consequent  is  absurd, 
therefore  the  antecedent.  Ans.  We  need  not  to  obey  the  law  to  that  end, 
that  we  may  be  justified  thereby ; for  this  is  impossible  to  us  by  reason  of 
the  flesh,  and  therefore  our  Saviour  fulfilled  it  for  us;  and  yet  it  follows 


* Debitum  non  est  meritum. 


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not,  but  that  we  may  endeavor  to  obey  the  law  for  other  ends;  as  to  glorify 
God,  to  obey  his  will,  to  testify  our  thankfulness,  to  edify  our  brethren,  to 
assure  ourselves  of  our  justification,  and  so  to  make  our  calling  and  election 
sure  ? in  this  study  and  practice  of  piety  consisteth  our  new  obedience, 
which  we  must  therefore  be  careful  to  perform,  though  Christ  as  to  justifi- 
cation hath  performed  it  for  us.  3.  They  except,  That  if  Christ  by  his 
active  obedience,  fulfilled  the  law  for  us,  and  that  so  we  are  justified  from 
all  kind  of  sin  both  original  and  actual,  then  Christ’s  suffering  was  in  vain. 
Ans.  Christ’s  active  obedience  is  an  essential  part  of  our  justification,  but 
not  all  our  justification  ; the  material  cause  of  our  justification  is  the  whole 
course  of  the  active  and  passive  obedience  of  Christ,  together  with  his 
original  righteousness,  or  habitual  conformity  unto  the  law ; I say,  together 
with  his  original  righteousness,  because  many  authors  express  no  more,  but 
only  Christ’s  active  and  passive  obedience;  but  they  are  to  be  understood, 
as  asserting  his  original  righteousness  implicitly,  the  act  presupposing  the 
habit.  And  here  observe  the  difference  betwixt  the  law  in  case  of  innocency, 
and  the  law  in  case  of  sin ; the  law  in  case  of  innocency  required  only 
doing,  but  the  law  in  case  of  sin  cannot  be  satisfied  without  doing  and 
suffering,  Gal.  3 : 10.  Gen.  2 : 17.  Original  justice  and  active  obedience 
was  sufficient  to  justify  man  in  his  innocency,  but  not  to  justify  man  fallen ; 
and  therefore  we  do  not  separate  these,  the  original,  the  actual,  and  the 
passive  righteousness  of  Christ,  as  to  the  matter  of  justification,  but  we 
imply  all. 

Arg.  3.  We  read  in  scripture  of  two  parts  of  justification,  viz.  The  ab- 
solving of  a believing  sinner  from  the  guilt  of  sin  and  death ; and  the 
accepting  of  a believing  sinner  as  righteous  unto  life.  The  former  is  wrought 
by  the  sufferings  of  Christ  imputed  as  a full  satisfaction  for  sin,  the  other  by 
imputation  of  Christ’s  perfect  obedience,  as  a sufficient  merit  of  eternal  life ; 
by  the  former  we  are  freed  from  hell ; by  the  latter  we  are  entitled  to  the 
kingdom  of  heaven  ; of  them  both  the  apostle  speaks,  Rom.  5:9.  “ We 

are  justified  by  his  blood.”  And  verse  19,  we  “ are  made  righteous  by  his 
obedience.”  Our  adversaries  deny  these  two  parts  of  justification,  saying, 
that  it  consists  wholly  in  remission  of  sin.  But  we  reply,  In  every  mutation, 
though  it  be  but  relative,  we  must  of  necessity  acknowledge  two  terms,  Ter- 
rninum  a quo , <Sc  terminum  ad  quevi,  the  denomination  being  commonly 
taken  for  the  latter  : as  in  justification  there  is  a motion  or  mutation  from 
sin  to  justice,  (from  which  term  justification  hath  its  name)  from  a state  of 
death  and  damnation,  to  a state  of  life  and  salvation  : but  if  justification  be 
nothing  else  but  bare  remission  of  sins,  then  is  there  in  it  only  a not  impu- 
ting of  sin,  but  no  acceptation  as  righteous;  a freedom  from  hell,  but  no 
title  to  heaven. — They  say  indeed,  that  to  whom  sin  is  not  imputed,  to  them 
righteousness  is  imputed ; and  we  grant  that  these  things  do  always  concur, 
but  yet  they  are  not  to  be  confounded,  for  they  differ  in  themselves,  and  in 
their  causes  and  in  their  effects.  1.  In  themselves,  for  it  is  one  thing  to  be 
acquitted  from  the  guilt  of  sin,  and  another  thing  to  be  made  righteous,  as 
we  see  daily  in  the  pardon  of  malefactors.  2.  In  their  causes,  for  the  re- 
mission of  sin  is  to  be  attributed  to  Christ’s  satisfactory  sufferings,  and  accep- 
tation as  righteous  unto  life,  to  Christ’s  meritorious  obedience.  3.  In  their 
effects,  for  by  remission  of  sin  we  are  freed  from  hell,  and  by  imputation  of 
Christ’s  obedience  we  have  right  unto  heaven.  I will  not  deny  but  that 
to  Christ’s  habitual  and  actual  righteousness  is  sometimes  attributed  freedom 
from  sin  and  hell,  as  iu  Rom.  8:2.  “ The  law  of  the  Spirit  of  life,  which  is 
iu  Christ  Jesus,  hath  made  me  free  from  the  law  of  sin  and  death.”  And 
on  the  contrary  side,  to  Christ’s  passive  obedience,  is  sometimes  attributed 
a right  unto  a heaven,  as  in  Heb.  9:  15.  u That  by  means  of  his  death — 
they  which  are  called  might  receive  the  promise  of  eternal  inheritance ;” 


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CHAP.  V.] 


but  such  places  as  these  are  to  be  understood  by  a synecdoche  which  puts 
only  one  part  of  Christ’s  obedience  for  the  whole  obedience  of  Christ.  But 
I must  recall  myself;  my  design  in  this  work  was  not  for  controversies;  I 
leave  that  to  others;  see  Downham,  Burges,  Norton,  &c.  For  my  part  I 
am  sure,  I have  before  me  a more  edifying  work,  which  is  to  take  a view  of 
this  Jesus,  not  only  for  intellection,  but  for  devotion,  and  for  the  stirring 
up  of  our  affections. 

Thus  far  I have  held  forth  Jesus  in  his  life,  or  during  the  time  of  his 
ministry,  till  the  last  passover,  aud  now  it  was,  “ That  Jesus  knew  his  hour 
was  come,  and  that  he  should  depart  out  of  this  world  unto  the  Father,” 
John  13  : 1.  but  of  that  hereafter.  Our  next  business  is  to  direct  you  in  the 
art  or  mystery,  how  we  are  to  look  unto  Jesus  in  respect  of  his  life. 


CHAPTER  V. 

Sect.  I. — Of  knowing  Jesus , as  carrying  on  the  great  Work  of  our  Salva- 
tion in  his  Life. 

From  the  object  considered,  that  we  may  pass  to  the  act. 

1.  Let  us  know  Jesus  carrying  on  the  great  work  of  our  salvation  during 
his  life.  We  have  many  books  of  the  lives  of  men,  of  the  lives  of  Heathens, 
of  the  lives  of  Christians,  and  by  this  we  come  to  know  the  generations  of 
old:  oh,  but  above  all,  read  over  the  life  of  Jesus,  for  that  is  worth  thy 
knowing.  To  this  purpose  we  have  four  evangelists,  who,  in  blessed  har- 
mony, set  forth  his  life;  and  to  this  purpose,  we  have  “ the  book  of  the 
generation  of  Jesus  Christ,”  Matth.  1 : 1.  Now  these  should  be  read  over 
and  over,  Hos.  6:3.  “ Then  shall  we  know,  (saith  the  prophet)  if  we  follow 
on  to  know  the  Lord.”  Ah,  my  soul  ! that  which  thou  knowest  of  Christ 
already,  it  is  but  the  least  part  of  what  thou  art  ignorant  of,  1 Cor.  13  : 9. 
“ We  know  but  in  part,”  said  Paul  to  himself  and  others  : the  highest  know- 
ledge which  the  most  illumined  saints  have  of  Jesus  Christ,  is  but  defective 
and  imperfect.  Come  then,  and  “ follow  on  to  know  the  Lord  ;”  still  inquire 
after  him,  imitate  the  angels,  1 Pet.  2 : 12.  who  ever  “desire  to  stoop  down, 
and  to  pry  into  the  actings  of  Christ  for  us  men,  and  for  our  salvation  ; i:  is 
their  study,  yea,  it  is  their  delight  and  recreation ; Paul  seemed  to  imitate 
them,  when  he  said,  1 Cor.  2:2.  “I  determined  not  to  know  anything 
among  you  but  Jesus  Christ.”  If  there  be  anything  in  the  world  worth 
the  knowing,  this  is  it.  And  for  thy  better  knowledge,  that  it  may  not  be 
confused,  but  distinct,  1.  Study  over  those  passages  in  the  first  year  of 
Christ’s  ministry,  as  the  preaching  of  John,  the  baptism  of  Christ,  his  fast- 
ing and  temptation  in  the  wilderness,  his  first  manifestation  by  his  several 
witnesses,  his  whipping  of  the  buyers  and  sellers  out  of  the  temple.  2.  Study 
over  those  passages  in  the  second  year  of  Christ’s  ministry,  as  those  several 
sermons  that  he  preached  ; and  because  his  miracles  were  as  signals  of  his 
sermons,  study  the  several  miracles  that  he  wrought;  thou  hast  but  a few 
instances  in  comparison  of  all  his  miracles,  and  yet  how  fruitful  are  they  of 
spiritual  instructions  ? 3.  Study  over  those  passages  in  the  third  year  of 
Christ’s  ministry  : as  his  commissioning  his  apostles  to  call  sinners  in,  bis 
readiness  to  receive  them  that  would  but  come  in  : and  his  sweetening  the 
ways  of  Christianity  to  them  that  are  come  in ; “ For  his  yoke  is  easy,  and 
his  burden  is  light.”  4.  Study  over  those  passages  in  the  last  year  of  his 
ministry ; as  the  holiness  of  his  nature,  and  the  holiness  of  his  life,  which 
appeared,  especially  in  the  exercises  of  his  graces  of  charity,  and  self-denial, 
and  mercy,  and  bounty,  and  meekness,  and  pity,  and  humility,  and  obedi- 
ence. On,  what  rare  matter  is  here  for  a Christian’s  study '!  Some  have 


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taken  such  pains  in  the  study  of  these  things,  that  they  have  written  large 
volumes ; men  have  been  writing  and  preaching  a thousand  six  hundred 
years  of  the  life  of  Christ,  and  they  are  writing  and  preaching  still.  0 my 
soul,  if  thou  dost  not  write,  yet  study  what  is  written ; come  with  fixed 
thoughts  and  beat  thy  brains  on  that  blessed  subject,  that  will  make  thee 
wise  unto  salvation.  Paul  accounted  all  things  but  dung,  or  dog's  meat, 
“for  the  excellency  of  the  knowledge  of  Christ  Jesus  our  Lord,"  Phil.  3 : 8. 
If  thou  didst  truly  understand  the  excellency  of  this  knowledge,  thou 
couldst  not  but  account  all  things  loss  in  comparison  of  this  one  necessary 
thing. 

Sect.  II. — Of  considering  Jesus  in  that  respect. 

2.  Let  us  consider  Jesus  carrying  on  the  great  work  of  our  salvation 
during  his  life.  It  is  not  enough  to  study  and  know,  but  we  must  muse 
and  meditate,  and  consider  of  it  till  we  bring  it  to  some  profitable  issue. 
By  meditating  on  Christ,  we  may  feel  or  find  a kind  of  insensible  change, 
we  know  not  how  : as  those  that  stand  in  the  sun  for  other  purposes,  they 
find  themselves  lightened  and  heated ; so  in  holy  meditation  our  souls  may 
be  altered  and  changed  in  a secret  insensible  way ; there  is  a virtue  goes 
along  with  a serious  meditation,  a changing,  transforming  virtue  ; and  there- 
fore look  farther,  0 my  soul,  have  strong  apprehensions  of  all  those  several 
passages  of  the  life  of  Christ. 

1.  Consider  the  preaching  of  John  Baptist : we  talk  of  strictness,  but 
show  me  among  all  the  ministers  or  saints  of  this  age,  such  a pattern  of 
sanctity  and  singular  austerity;  the  sum  of  his  sermons,  was  “repentance, 
and  dereliction  of  sin,  and  bringing  forth  fruits  worthy  of  amendment  of 
life."  In  the  promoting  of  which  doctrine,  he  was  a severe  reprehender 
of  the  Pharisees,  and  Sadducees,  and  Publicans,  and  soldiers,  and  indeed 
of  all  men,  but  especially  of  those  that  remained  in  their  impenitency,  for 
against  them  he  denounced  judgment,  and  fire  unquenchable  : oh  ! he  had 
an  excellent  zeal,  and  a vehement  spirit  in  preaching;  and  the  best  com- 
mentary upon  all  his  sermons  was  his  own  life ; he  was  clothed  in  camel’s 
hair,  his  meat  was  locusts  and  wild  honey;  he  contemned  the  world,  re- 
sisted temptations,  despised  to  assume  false  honors  to  himself,  and  in  all 
passages  was  a rare  example  of  self-denial  and  mortification ; and  by  this 
means  he  made  an  excellent,  and  apt  preparation  for  the  Lord’s  coming. 
0 my  soul,  that  thou  wouldst  but  sit  a while  under  this  preacher;  or  that 
thou  wouldst  but  ruminate  and  chew  the  cud  : think  over  his  sermons  of 
repentance,  and  righteousness,  and  temperance,  and  of  the  judgment  to 
come ; and  see  what  influence  they  have.  When  Paul  preached  such  a 
sermon  to  Felix,  it  is  said  that  “ he  trembled,"  Acts  24  : 25.  A sermon 
of  the  “ chaff’s  burning  with  unquenchable  fire,"  it  is  enough  to  make  thy 
heart  tremble,  if  powerfully  delivered,  and  affectionately  received  ; but  see 
what  effect  doth  it  work  on  thy  heart  and  life  ? Dost  thou  feel  in  thee  a 
spirit  of  mortification  ? Dost  thou,  with  the  Baptist,  die  to  the  world  ? Dost 
thou  deny  thy  will  of  all  its  natural  sinful  desires  ? Dost  thou  abstain  from 
pleasures  and  sensual  complacencies,  that  the  flesh  being  subdued  to  the 
spirit,  both  may  join  in  the  service  of  God  ? Dost  thou  kill  the  lusts  of  the 
flesh,  by  taking  away  the  fuel  and  incentives  of  lusts  ? This  is  the  work  of 
meditation : it  first  employs  the  understanding  in  consideration  of  things, 
and  then  the  will  in  the  reception  of  things,  and  both  these  in  order  to 
grace  and  a pious  conversation.  That  meditation,  which  determines  in 
notions  or  speculations  of  knowledge,  is  like  the  winter  sun  that  shines,  but 
warms  not.  0 my  soul  consider,  and  so  long  consider  on  the  preaching  of 
this  prodromus  or  forerunner  of  Christ,  till  thou  feelest  this  consideration 


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to  have  some  warmth  in  thj  heart,  and  influence  on  thy  life  in  order  to  holi- 
ness, self-denial  and  mortification. 

2.  Consider  the  baptism  of  Christ;  he  that  never  sinned  was  made  sin 
for  us,  and  so  it  was  proper  enough  for  Christ  to  take  upon  him  the  sacra- 
ment of  sinners,  or  of  repentance  for  sin  ; but  especially  was  he  baptized, 
that,  in  that  symbol  he  might  purify  our  nature  “ whose  stains  and  guilt  he 
had  undertaken.”  Consider  of  this,  0 my  soul,  and  bring  it  home  to  thy- 
self : surely  every  soul  that  lives  the  life  of  grace,  “ is  born  of  water  and 
the  spirit;”  and  to  this  purpose,  Christ,  who  is  our  life,  went  down  into  the 
waters  of  baptism,  that  we  who  descend  after  him,  might  find  the  effects  of 
it,  as  a pardon  of  sin,  adoption  into  the  covenant  of  grace,  and  holiness  of 
life.  Had  not  Christ  been  baptized,  what  virtue  had  there  been  in  our  bap- 
tism ? As  “ it  became  him  to  fulfil  all  righteousness,”  Matth.  3 : 15.  And 
therefore  he  must  needs  be  baptized ; so  he  fulfilled  it  not  for  himself  but 
for  us;  Christ’s  obedience  in  fulfilling  the  law,  is  imputed  to  all  that  believe 
unto  righteousness,  as  if  themselves  had  fulfilled,  so  that  he  was  baptized 
for  us,  and  the  virtue  of  his  baptism  is  derived  unto  us.  0 the  sweets  of 
this  meditation  ! Christ  was  baptized,  and,  when  baptized,  “ the  heavens 
were  opened,  and  the  Holy  Ghost  descended,”  and  a voice  from  heaven  pro- 
claimed him  to  be  the  Son  of  God,  and  one  in  whom  the  Father  was  well 
pleased ; and  the  same  ointment  that  was  cast  upon  the  head  of  our  high 
Priest,  went  unto  his  beard,  and  thence  fell  to  the  borders  of  his  garment; 
for,  as  Christ  our  head  felt  those  effects  in  manifestation,  so  through  Christ 
do  we  believe  the  like  effects  in  our  very  baptism  ; the  heavens  then,  (as  it 
were)  opened  unto  us,  and  the  Holy  Ghost  then  descended  upon  us,  and 
then  were  we  consigned  to  the  inheritance  of  sons,  in  whom  the  Father, 
through  the  Son,  is  also  well  pleased.  0 my  soul,  what  a blessing  is  there 
in  the  baptism  of  Christ!  and  how  mayest  thou  suck  and  be  satisfied,  if 
thou  wilt  put  thy  meditation  to  the  right  use  ? The  baptism  of  Christ  is  a 
field  of  flowers,  wherein  is  a world  of  privileges,  as  justification,  adoption, 
regeneration,  sanctification,  glorification.  0 then  fix  thy  soul,  at  least  on 
some  of  these  flowers,  and  leave  them  not  without  carrying  some  honey 
away  with  thee  : if  thou  art  in  Christ,  thou  art  baptized  in  his  death,  and 
baptized  into  his  baptism  ; thou  partakest  of  the  fruit  and  efficacy,  both  of 
his  death,  and  life,  and  baptism,  and  all. 

3.  Consider  the  fasting  and  temptation  of  Christ  in  the  wilderness.  Now 
we  see  what  manner  of  adversary  we  have,  how  he  fights,  how  he  is  resisted, 
how  overcome : in  one  assault,  Satan  moves  Christ  to  doubt  of  his  Father’s 
providence,  in  another,  to  presume  on  his  Father’s  protection  ; and  when 
neither1  diffidence  nor  presumption  can  fasten  upon  Christ,  he  shall  be  tried 
with  honor  : and  thus  he  deals  with  us,  if  he  cannot  drive  us  down  to  de- 
spair, he  labors  to  lift  us  up  to  presumption  ; and  if  neither  of  these  pre- 
vail, then  he  brings  out  pleasures,  profits,  honors,  temptations  on  the  right 
hand,  which  are  indeed  most  dangerous.  0 my  soul,  whilst  thou  art  in 
this  warfare,  here  is  thy  condition ; temptations,  like  waves  break  one  in 
the  neck  of  another;  if  the  devil  was  so  busy  with  Christ,  how  shouldst 
thou  hope  to  be  free  ? How  mayest  thou  account,  that  the  repulse  of  one 
temptation  will  but  invite  to  another?  Well,  but  here  is  thy  comfort,  thou 
hast  such  a Saviour,  Heb.  4:15,  16.  “As  was  in  all  things  tempted  in  like 
sort,  yet  without  siu  ; how  boldly  therefore  mayest  thou  go  to  the  throne  of 
grace  to  receive  mercy,  and  to  find  grace  to  help  in  time  of  need  ?”  Christ 
was  tempted  that  he  might  succor  them  that  are  templed  : never  art  thou 
tempted,  0 my  soul,  but  Christ  is  with  thee  in  the  temptation  : be  hath 
sent  his  Spirit  into  thy  heart  to  make  intercession  for  thee  there  ; and  he 
himself  is  in  heaven,  making  intercession  and  praying  for  thee  there  ; yea, 
his  own  experience  of  temptations  hath  so  wrought  it  in  his  heart,  that  hi* 


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love  and  mercy  is  most  of  all  at  work  when  thou  art  tempted  most.  As 
dear  parents  are  ever  tender  of  their  children,  hut  then  especially  when 
they  are  sick  and  weak,  and  out  of  frame ; so,  though  Christ  be  always 
tender  of  his  people,  yet  then  especially  when  their  souls  are  sick,  and 
under  a temptation  ; Oh,  then  his  bowels  yearn  over  them  indeed. 

4.  Consider  Christ’s  first  manifestations  by  his  several  witnesses  ; we 

have  heard  of  his  witnesses  from  heaven,  the  Father,  Son,  and  Holy  Ghost, 
and  of  his  witnesses  on  earth,  the  Baptist,  his  disciples,  and  the  works  that 
he  did  in  his  Father’s  name  : and  all  these  witnesses  being  lively,  held  forth 
in  the  preaching  of  the  gospel,  they  are  witnesses  to  us;  even  to  this  day  is 
Christ  manifested  to  us,  yea,  and  if  we  are  Christ’s,  even  to  this  day  is 
Christ  manifested  within  us.  0 my  soul,  consider  this  above  all  the  rest ! 
0 it  is  this  manifestation  within  that  concerns  thee  most,  Gal.  4:6.  “ Be- 

cause ye  are  sons,  God  hath  sent  forth  the  Spirit  of  his  Son  into  your 
hearts.”  If  Christ  be  not  manifested  in  thy  heart  by  his  blessed  Spirit, 
thou  art  no  son  of  God  ; and  therefore  the  apostle  puts  thee  seriously  on 
this  trial,  2 Cor.  13  : 5.  “ Examine  yourselves  whether  ye  be  in  the  faith  ; 
prove  yourselves ; know  ye  not  your  ownselves,  how  that  Christ  Jesus  is 
in  you  except  ye  be  reprobates  ?”  Is  Christ  manifested  in  thee  ? Surely 
this  is  more  than  Christ  manifested  to  thee ; the  bare  history  is  the  mani- 
festation of  Christ  unto  thee  : but  there  is  a mystery  in  the  inward  mani- 
festation. The  apostle  speaking  of  the  saints,  he  adds,  Col.  1 : 27.  “ To 
whom  God  would  make  known  what  is  the  riches  of  the  glory  of  this 
mystery  among  the  Gentiles,  which  is  Christ  in  you  the  hope  of  glory.” 
Oh  the  riches  of  the  glory  of  this  mystery  ! Consider  it,  0 my  soul,  God 
might  have  shut  thee  up  in  blindness  with  the  world,  or  he  might  only  have 
given  thee  parts  and  gifts  ; or  at  most  he  might  have  enlightened  thy  reason, 
to  have  taken  in  the  outward  notions  of  the  gospel  : but  hath  he  revealed 
Christ  in  thee?  Hath  he  let  thee  see  into  the  wonders  of  his  glory?  Hath 
he  given  thee  the  light  of  his  glory  within  ? Oh,  this  argues  the  witness 
of  Christ’s  Spirit ! This  only  the  experimental  Christian  feels.  Chrysostom, 
sometimes  speaking  of  the  more  hidden  and  choice  principles  of  Christianity, 
he  useth  this  phrase,  Sciunt  initiate  quid  dico , “ Those  that  are  initiated 
or  admitted  into  our  mysteries,  know  what  I mean  So  may  the  ministers 
of  Christ,  preaching  of  these  inward  manifestations,  say,  Sciunt  initiati , 
&c.  It  is  only  the  spiritual  man  can  know  these  things,  for  they  are  spir- 
itually discerned.  0 my  soul,  meditate  on  this  until  thou  feelest  God’s  Spirit 
working  in  thy  spirit  these  inward  gracious,  glorious  manifestations.  “It 
is  Christ  in  thee  is  the  hope  of  glory.” 

5.  Consider  Christ’s  whipping  the  buyers  and  sellers  out  of  the  temple. 
Sometimes,  0 my  soul,  thou  art  in  secret,  and  sometimes  thou  art  in  the 
assemblies  of  God’s  people  : and  if  thou  art  in  duty,  wheresoever  thou  art, 
consider  the  especial  presence  of  Christ ; and  what  is  that  but  the  presence 
of  his  Spirit,  and  the  presence  of  his  angels  ? 1.  The  presence  of  his  Spirit : 
this  we  know  by  his  working  in  us  ; certainly  the  Spirit  doth  not  only  hover 
over  us,  but  worketh  in  us  : how  in  us  ? I answer,  by  his  quickening,  feed- 
ing, cherishing,  healing,  mollifying,  melting,  comforting.  In  this  manner 
he  works  in  us  when  we  are  in  ordinances.  Why  now  is  he  (I  hope)  riding 
with  triumph  in  the  midst  of  the  assembly;  now  is  he  in  his  chariot:  in 
his  throne ; in  the  hearts  of  his  people  : and  therefore  away,  away  with  all 
buyers  and  sellers  out  of  that  temple  of  the  Holy  Ghost.  2.  The  presence 
of  Christ  is  the  presence  of  his  angels  ; as  a kiDg  is  where  his  court  is,  so  is 
Christ  the  King  of  kings,  especially  present  where  his  blessed  angels  pitch 
their  tents.  And  the  presence  of  angels  is  worthy  (0  my  soul)  of  thy  con- 
sideration. Certainly  they  are  ministering  spirits,  that  have  a work  to  do 
upon  thy  inward  man  : I grant  the  Spirit  of  Christ  can  only  enlighten  the 


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understanding,  and  determine  the  will  effectually  ; it  is  he  only  can  bend 
and  turn,  and  form  the  mind  which  way  soever  he  pleaseth  ; but  the  angels 
can  speak  also  to  thy  spiritual  parts  ; and  though  the  spirit  only  determine, 
yet  their  speaking  carries  a power  with  it. 

By  way  of  digression,  it  is  a fine  skill  to  know  how  the  angels  can  speak 
to  us,  and  how  we  may  know  when  they7  speak,  and  how  we  may  discern 
what  is  spoken  by  the  immediate  inspiration  of  the  Spirit,  and  what  by  the 
mediation  of  the  angels. 

1.  How  do  the  angels  speak  to  us?  We  must  conceive  if  we  understand 
this,  1 That  the  images,  or  phantasms  of  things  received  by  the  outward 
senses,  are  kept  and  preserved  by  the  inward  senses,  as  the  species  of  sounds, 
of  shapes,  or  whatsoever  else.  2.  That  the  images  or  phantasms  so  kept, 
may  be  so  moved  by  our  spirits,  or  humors,  or  some  extrinsical  things,  as 
that  they  may  move  the  fancy,  and  provoke  it  to  represent,  and  conceive 
such  things  as  neither  appear,  nor  are  at  that  time  perceived  by  any  outward 
sense  at  all.  This  appears,  1.  In  our  ordinary  course,  as  we  can  sit  in  the 
dark,  where  we  hear  and  see  nothing,  and  yet  there  we  can  multiply  a fancy 
in  infinitum  by  an  act  of  our  own  will.  2.  This  appears  in  our  dreams, 
when  though  we  hear  or  see  nothing,  yet  the  humor  can  stir  up  the  memory 
of  things,  and  provoke  our  fancies  to  the  apprehension  of  this  or  that.  3. 
This  appears  also  in  sickness,  which  altereth  the  body,  and  the  humors,  and 
so  troubling  the  fancy,  it  begets  strange  fancies,  and  makes  dreadful  and 
fearful  representations  unto  us.  Now,  this  we  must  know,  that  whatsoever 
an  inferior  power  can  do,  that  a superior  power  can  do  much  more,  whatso- 
ever an  act  of  our  own  will,  or  natural  dreams,  or  preternatural  sickness  can 
do,  that  the  angels  can  do  more  orderly  and  efficaciously  : they  know  exact- 
ly how  the  spirits  and  humors  must  be  moved,  that  the  images  or  phantasms 
may  be  applied  to  such  or  such  conceptions  or  apprehensions,  most  accom- 
modated and  fitted  for  the  knowledge  of  what  truth  they  would  suggest.  So 
that  to  me  here  is  the  difference  between  the  converse  of  men  and  angels  ; 
men  can  speak  to  our  understandings,  by  the  mediation  of  our  external 
senses,  but  angels  go  a nearer  way  to  work,  and  speak  to  the  internals  first 
of  all ; they  do  no  more  but  come  into  the  memory,  (the  treasurer  of  all  our 
phantasms  and  imaginations)  and  there  make  such  and  such  compositions, 
even  as  they  please ; and  then  the  understanding  takes  them  off  and  reads 
what  is  written,  without  more  ado. 

2.  How  may  we  know  when  the  angels  speak  to  us  ? I confess  it  is  a 
hard  question,  and  easily  it  cannot  be  solved;  only  some  conjecture  we  may 
have,  as  in  case  of  evil ; thou  art  in  a way  of  sin,  and  near  to  fall  into  it ; it 
may  be  on  a sudden  thou  hearest  within  thee  some  contrary  whisperings, 
which  also  are  above  the  whisperings  of  a natural  conscience,  comioon  to 
the  wicked  : or  in  case  of  good,  it  may  be  on  a sudden  thou  hearest  within 
thee,  some  independent  supernatural  persuasions  and  reasonings  to  this  or 
that  good,  or  to  this  or  that  object,  which  may  more  easily  lead  thee  to 
choose  the  good.  In  these  cases  thou  mayest  conjecturally  think  that  these 
whisperings  or  motions  are  of  the  angels  of  God.  Bodin  tells  a story  of  one 
who  desired  of  God  a guidance  and  assistance  of  an  angel;  and  accordingly 
he  had  sensible  manifestations  of  a spirit  that  assisted  him,  and  followed 
him  till  his  death  ; if  in  company  he  spake  any  unwary  words,  he  was  sure 
to  be  advertised  and  reproved  for  it  by  a dream  in  the  night;  or  if  he  read 
any  book  that  was  not  good,  the  angel  would  strike  upon  the  book  to  cause 
him  to  leave  it. 

3.  But  how  should  we  discern  what  is  spoken  by  the  immediate  inspira- 
tion of  the  Spirit,  and  what  by  the  mediation  of  the  angels?  Here  indeed 
we  are  to  stand,  and  therefore  my  best  resolution  is  that  of  Calvin,  “ That 
in  such  secrets  we  should  keep  one  rule  of  modesty  aud  sobriety,  and  that 


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we  should  neither  speak,  nor  think,  nor  yet  desire  to  know  any  other  thing 
than  such  as  has  been  taught  us  by  God’s  word.”  I know  not  any  great 
use  there  may  be  of  this  question,  and  therefore  I shall  not  amuse  myself  in 
giving  any  account  of  it,  only  these  remain  as  sure  truths.  1.  That  the 
things  communicated  to  our  inward  man,  (I  mean  those  inward  motions  and 
suggestions  of  holiness  and  obedience)  are  frequently  and  usually  by  the 
administration  of  angels.  2.  That  the  same  things  communicated  to  our 
inward  man,  are  ever  originally  and  primarily  from  the  Spirit  of  Christ ; 
and  hence  it  is,  that  commonly  we  put  them  all  on  that  score,  we  give  them 
all  to  Christ’s  Spirit.  3.  That  it  is  proper  to  the  Spirit  to  enlighten  the 
understanding,  and  to  determine  the  will  effectually  : the  angels  are  but 
cisterns,  the  Spirit  is  the  fountain ; the  angels  may  speak  and  move  us  to 
our  duties,  but  the  blessing,  the  efficacy  is  of  the  Spirit ; and  in  this  respect, 
we  leave  to  Christ  and  his  Spirit  the  all  in  all.  Well,  then,  0 my  soul, 
consider,  (especially  in  church  assemblies,  and  in  the  enjoyment  of  ordi- 
nances) the  especial  presence  of  Christ,  in  the  presence  of  his  Spirit,  and  in 
the  presence  of  his  angels  : What,  dost  thou  feel  any  stirrings,  actings, 
movings  in  thy  spirit  ? Dost  thou  feel  any  quickening,  warming,  feeding, 
cherishing,  healing,  mollifying,  melting,  comforting,  strengthening  in  thy 
inward  parts  ? Say  then,  “ Surely  the  Lord  is  in  this  place,”  Gen.  28  : 16, 
17.  “ This  is  none  other  but  the  house  of  God,  this  is  the  gate  of  heaven.” 

0 here  is  the  Spirit,  and  here  are  the  angels,  ascending  aud  descending ; 
and  therefore  avoid  Satan  ! avoid  all  profane  thoughts,  and  earthly  minded- 
ness ! avoid  dulness,  deadness,  drowsiness!  avoid  looseness,  lasciviousness, 
and  all  irreverence,  “ Because  of  the  angels,”  1 Cor.  11 : 10.  And  because 
of  the  Spirit;  and  because  of  the  especial  presence  of  Christ,  which  includes 
them  both. 

6.  Consider  the  preaching  of  Christ.  0 the  admirable  sermons  of  this 
great  prophet ! The  spouse  tells  us,  Cant.  5 : 13.  11  His  lips  like  lilies  drop- 
ped sweet  smelling  myrrh.”  His  doctriue  was  sweet  as  the  lilies,  and  sound 
as  the  myrrh.  “ His  lips  were  like  lilies  that  cast  forth  a sweet  smelling 
savor.”  They  were  full  of  heavenly  grace  and  sweetness.  Grace,  saith  the 
Psalmist  “ was  poured  into  his  lips,  and  they  dropped  sweet  smelling  myrrh,” 
Psal.  45 ; 2.  The  nature  of  this  herb,  is  to  keep  from  putrefaction  : as  it 
is  sound  itself,  so  it  makes  other  things  sound  : error  is  of  a putrefying 
nature,  corrupting  and  defiling  the  soul;  but  the  doctrine  of  Christ  keeps 
the  soul  sound;  it  is  the  soul’s  preservative,  it  keeps  the  soul  free  from  all 
corruption  and  defilement.  See  here  the  prophetical  office  of  Christ  held 
forth  in  similitudes,  his  lips  were  ever  dropping,  distilling,  publishing  sweet 
and  sound  truths. — Bead  and  peruse  those  sermons  he  hath  left  on  record, 
yea,  ruminate  and  meditate  on  them  in  order  to  piety  and  holy  life.  How 
sweet  was  the  first  sermon  of  Christ,  Matth.  4 : 17.  “ Bepent,  for  the 

kingdom  of  heaven  is  at  hand  ?”  and  how  spiritual  was  that  sermon  of 
Christ,  John  3 : 3.  Except  a man  be  born  again  he  cannot  see  the  kingdom 
of  God  ? It  may  be  thou  art  a doctor,  a master  of  Israel,  thou  art  a learned 
scholar,  thou  art  a man  of  parts  and  abilities  in  other  things : it  may  be 
thou  hast  read  so  long  in  the  Bible,  thou  hast  heard  so  many,  and  so  many 
sermons,  &c.  But,  ah,  miserable  soul,  it  may  be  all  the  work  is  to  do  still 
within.  Come,  say  this  sermon  of  Christ  unto  thine  own  soul,  “Unless  I 
be  born  again,  I cannot  enter  into  heaven.  Born  again ! 0 Lord, 
what  is  that?  Was  ever  such  a thing  done  upon  me?  Was  ever  I 
cast  into  the'pangs  of  a new  birth  ? And  continued  I in  those  pangs  until 
Christ  Jesus  was  formed  in  me  ? Are  old  things  done  away,  and  are  all 
things  now  become  new  ? Is  the  old  man,  the  old  lusts,  the  old  conversation 
quite  abandoned  and  left  ? Are  my  principles  new  ? My  aims  and  ends  new  ? 
My  life  and  conversation  new?”  Thus  I might  paraphrase  on  all  the  ser- 


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mons,  but  I intend  brevity : only  consider,  0 my  soul,  as  if  this  sermon  and 
all  the  rest  had  been  preached  to  thee  : relish  Christ  standing  by  thee,  and 
opening  his  mouth,  and  teaching  thee,  thus  and  thus  : surely  there  is  a 
speaking  of  Christ  from  heaven,  Heb.  12  : 25.  “ See  that  ye  refuse  not  him 
(saith  the  apostle)  that  speaketh  from  heaven. ” And  besides,  he  hath  his 
ministers  here  on  earth,  and  they  are  daily  preaching  over  these  sermons  of 
Christ,  again  and  again  ; they  preach  such  things  as  were  “ first  spoken  by 
the  Lord  himself/’  Heb.  2 : 3.  “ They  beseech,  and  pray  thee  in  Christ’s 
stead,”  2 Cor.  5 : 20.  0 then,  “ Meditate  on  these  things,  and  give  thyself 

wholly  to  them,  that  thy  profiting  may  appear  to  all,”  1 Tim.  4 : 15. 

7.  Consider  the  miracles  of  Christ  in  pursuance  of  the  doctrines  delivered 

in  his  blessed  sermons.  Here  is  a world  of  matter  to  run  over ; such  mira- 
cles were  done  by  Christ  as  never  man  did  before.  Moses  indeed  smote  the 
rock,  and  the  waters  gushed  out,  but  he  could  not  turn  the  water  into  wine, 
Eiisha  raised  a child  that  was  dead  to- life;  but  Jesus  raised  one  that  had 
been  dead  four  days,  yea,  who  was  buried  and  corrupted  : Elias  and  Samuel, 
and  all  the  prophets,  and  the  succession  of  the  high  priests  in  both  the  temples, 
put  all  together,  never  did  so  many,  and  so  great  miracles  as  Jesus  did  : he 
turned  water  into  wine  : he  healed  the  nobleman’s  son  even  at  the  point  of 
death ; he  cured  the  lepers  by  his  touch  ; he  made  the  lame  man  to  walk ; 
and  the  crooked  limbs  to  become  straight : he  made  habitual  diseases,  and 
inveterate  of  eighteen  years’  continuance,  and  one  of  thirty-eight  years,  to 
disappear  at  his  speaking,  even  as  darkness  at  the  brightness  of  the  sun  ; 
he  fed  thousands  of  people  with  two  small  fishes  and  five  leaves : he  cast 
out  devils,  and  commanded  them  whithersoever  he  pleased  : he  restored 
sight  to  the  blind.  In  a word,  he  did  such  miracles  as  no  man  else  ever 
did ; and  the  poor  blind  man  proved  it  by  an  instance  of  himself,  John 
9 : 23.  “ It  was  never  heard  that  any  man  opened  the  eyes  of  one  that 

was  born  blind.”  0 my  soul  consider  of  these  miracles,  and  believe  that 
doctrine  which  was  ratified  with  arguments  from  above ! how  shouldst 
thou  but  assent  to  all  those  mysterious  truths  which  were  so  strongly  con- 
firmed by  an  almighty  hand  ? — What,  dost  thou  think  a meditation  needless 
in  this  respect  ? Art  thou  fully  satisfied  of  the  truth  of  the  scriptures  ? It  is 
well : I hope  thou  art ; and  yet  who  knows  how  soon  thou  mayest  be  put  to 
it  by  an  enemy,  or  a strong  temptation  ? One  can  tell  us  in  print,  “ Some 
are  now  talking  of  a toleration  of  all  religions ; and  some  desire  that  the 
Jews  may  have  a free  commerce  amongst  us;  it  is  good  therefore  to  be  well 
armed  at  this  point;  and  the  best  argument  to  prove  the  verity  of  the  gos- 
pel, next  to  the  inward  testimony  of  the  Spirit,  is  this  demonstration  or 
common  place  of  the  miracles  of  Christ. 

8.  Consider  Christ’s  ordination  of  his  apostles,  Luke  6 : 13.  u He  chose 
twelve,  whom  he  named  apostles  and  what  was  the  office  of  these  apostles, 
but  u to  go  and  teach  all  nations,”  Matth.  28  : 19.  The  gospel  was  first 
preached  in  Jewry,  but  afterwards  the  sound  of  it  came  unto  us,  Micah  4 : 2. 
“ Out  of  Zion  shall  go  forth  the  law,  and  the  word  of  the  Lord  from 
Jerusalem.”  Hildas  affirms  plainly,  “ That  Britain  received  the  gospel  in 
the  time  of  Tiberius,  under  whom  Christ  suffered  : and  that  Joseph  of 
Arimathea,  after  the  dispersion  of  the  Jews,  was  sent  of  Philip  the  apostle 
from  France  to  Britain,  and  here  remained  in  this  land  all  his  time.  Nice- 
phorus  adds,  ( Nicpph . 1.  2.  c.  40.)  That  Simon  Zelotes  did  spread  the 
gospel  of  Christ  to  the  west  ocean,  and  brought  the  same  into  the  isles  of 
Britain.”  Howsoever  it  was  brought  hither,  of  this  we  are  sure  ; that 
Christ  was  first  discovered  to  his  apostles,  and  from  the  apostles  was  dis- 
covered to  our  forefathers,  and  from  them  unto  us,  and  from  us  will  be  the 
discovery  to  others  to  the  end  of  the  world.  0 the  goodness  of  God  in 
Christ ! What  ? That  “ repentance  and  remission  of  sins  should  be  preached 


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in  his  name  beginning  at  Jerusalem,  and  afterwards  among  all  nations,” 
Luke  24  : 47.  Of  what  near  concernment,  0 my  soul,  is  this  to  thee? 
What  art  thou  but  a sinner  of  the  Gentiles  ? Understand  that  term  ; when 
the  apostle  would  express  the  greatest  sinners  that  the  world  had,  he  calls 
them  “sinners  of  the  Gentiles/’  Gal.  2 : 15.  Why?  The  Gentiles  knew 
not  G-od,  the  Gentiles  were  unacquainted  with  Christ,  the  Gentiles  walked 
in  nothing  but  sin  ; O then  what  a love  is  this,  that  God  should  ever  have 
a thought  of  good  will  towards  thee?  Surely  this  is  one  of  “the  great 
mysteries  of  godliness,  God  manifested  in  the  flesh,  justified  in  the  Spirit, 
seen  of  angels,  preached  unto  the  Gentiles,”  1 Tim.  3 : 16  What?  That 
sinners,  and  the  worst  of  sinners,  should  be  made  the  subjects  of  the  utmost 
discovery  of  Christ  and  of  the  gospel  of  Christ?  This  is  a mystery  indeed; 
had  Christ  sent  his  apostles  to  proclaim  the  riches  of  his  grace  to  some  Jews 
only,  or  to  some  unspotted  souls  among  the  Gentiles  (if  any  such  were) 
whose  hearts  might  presently  have  fallen  down  before  it ; this  had  been 
something  suitable,  but,  that  sinners  of  the  Gentiles,  that  children  of  wrath 
should  be  the  subject  of  this  great  design,  0 the  mystery ! q.  d.  “ Go,  my 
apostles  into  all  the  nations  of  the  world,  and  amongst  them  all  go  into 
Britain,  into  that  corner  of  the  world  Englaud,  and  there  open  the  mystery 
of  Christ,  there  preach  life,  and  reconciliation,  and  redemption,  and  glorifi- 
cation to  those  poor  souls ; lay  you  (or  at  least  some  of  you)  the  foundation 
of  the  Christian  faith  amongst  those  heathens,  those  sinners  of  the  Gentiles; 
and  after  you,  I will  raise  up  some  other  ministers  of  the  gospel  to  confirm 
the  same  : yea,  in  the  last  times,  I will  raise  up  many  worthies,  as  Jewel, 
Usher,  Downham,  Perkins,  Hooker,  Rogers,  Shepherd,  Bolton,  Ash, 
Whittaker,  &c.,  who  shall  be  as  bright  stars  in  the  firmament  of  that  church  ; 
and  after  them  will  I raise  up  others  to  discover  this  great  design  to  their 
generations  amongst  whom  shall  live  such  and  such  men,  such  and  such 
women.”  (And  herein,  0 my  soul,  think  of  thyself,  and,  if  thou  wilt,  of 
thy  own  family  and  relations)  “for  I owe  a good  will  towards  England;  it 
shall  be  said  of  England,  as  sometimes  of  Zion,  Out  of  England,  the  per- 
fection of  beauty,  hath  God  shined,”  Psal.  1:2.  0 my  soul,  how  shouldst 

thou  be  ravished  in  this  one  meditation  ! What  ? That  Christ  should  cause 
the  Sun  of  his  gospel  to  come  into  this  zodiac,  and  that  now  in  these  latter 
times  (when  that  Sun  is  set  in  Zion,  where  it  first  arose)  it  shall  make  a 
noon  with  us,  and  shine  more  brightly  here  (for  aught  I know,  or  can  yet 
learn)  than  in  any  other  nation,  country,  kingdom,  throughout  all  the 
world,  Rom.  11  : 33.  “Oh  the  depth  of  the  riches  both  of  the  wisdom  and 
counsel  of  God:  how  unsearchable  are  his  judgments,  and  his  ways  past 
finding  out  !” 

9.  Consider  Christ’s  reception  of  sinners.  He  sent  forth  his  apostles  to 
call  them  in,  and  if  they  would  but  come,  how  ready  was  he  to  receive 
them  ? This  was  Christ’s  errand  from  heaven,  this  was  the  work  he  came 
down  to  do,  John  6 : 38,  39.  “I  came  down  from  heaven,  not  to  do  mine 
own  will,  but  the  will  of  him  that  sent  me.  And  this  is  the  Father’s  will 
which  hath  sent  me,  that  of  all  which  he  hath  given  me  I should  lose 
nothing.”  He  must  receive  all  his  Father  gives  him,  but  he  must  lose 
none;  Christ  must  give  an  account  to  God  the  Father  of  all  which  he  hath 
given  him,  and  this  will  be  his  account/John  17  : 12.  “Those  that  thou 
gavest  me  I have  kept,  and  none  of  them  is  lost.”  Ah,  poor  soul ! Why 
shouldst  thou  despair  because  of  sin  ? Look  on  Christ  as  spreading  out  both 
his  arms  to  receive  thee  to  him;  look  on  the  gracious  nature  and  disposition 
that  is  in  Christ ; look  on  the  office  of  Christ : it  is  an  office  of  saving,  and 
showing  mercy,  that  Christ  hath  undertaken;  it  is  an  office  to  receive  sin- 
ners, yea,  to  “seek  and  to  save  that  which  was  lost,”  Luke  19  : 10.  To 
briDg  home  straying  souls  to  God,  to  be  the  great  Peace-maker  between  God 


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and  man  ; to  reconcile  God  to  man,  and  man  to  God,  and  so  to  be  the  Head 
and  Husband  of  his  people.  Certainly  the  devil  strangely  wrongeth  many 
a poor  troubled  soul,  that  he  can  bring  them  to  have  hard  thoughts  and 
suspicious  thoughts  of  Jesus  Christ.  How  can  they  more  contradict  the 
office  of  Christ  ? How  can  they  more  contradict  the  gospel  description  of 
Christ,  than  to  think  him  a destroyer  of  his  creatures,  one  that  watcheth 
for  their  haltiugs,  and  one  that  hath  more  mind  to  hurt  than  help  them  ? 
Away,  away  with  all  prejudicate  opinions  ! Resolve,  0 my  soul,  to  throw 
thyself  on  him  for  life  and  salvation  ; why,  if  thou  wilt  but  come,  he  hath 
promised  freely  to  make  thee  welcome  : all  the  day  long  he  stretcheth  out 
his  arms,  and  would  fain  gather  thee  and  others  into  his  sweet  embraces. 

10.  Consider  the  easiness  of  his  yoke,  and  the  lightness  of  his  burden. 

Many  a one  is  willing  to  take  Jesus  as  their  Saviour,  but  they  are  unwill- 
ing to  take  him  on  his  own  sweet  terms  : Oh,  they  imagine  it  an  hard  task, 
and  an  heavy  burden,  “ Who  may  endure  it  ?’’  It  was  otherwise  with  Christ, 
Psal.  40  : 8.  “I  do  delight  to  do  thy  will,  0 my  God and  it  is  otherwise 
with  Christians,  for  “his  commandments  are  not  grievous,”  saith  John, 
1 John  5 : 3.  And  therefore  David  calls  on  others  to  try  this  truth,  Psal. 
31  : 8.  “ Oh,  taste,  and  see  how  good  the  Lord  is.”  It  is  said  of  Mr.  San- 
ders, that  a little  before  his  death,  and  martyrdom,  he  told  his  wife,  “ That 
he  had  no  riches  to  leave  her,  but  that  treasure  of  tasting  how  sweet  Christ 
is  to  hungry  consciences:  and  of  that,  (said  he)  as  I feel  some  part,  and  I 
would  feel  more,  so  I bequeath  it  unto  thee,  and  to  the  rest  of  my  beloved 
in  Christ,”  Act.  & Mon.  Folio  1361.  0 my  soul,  if  thou  canst  but  taste, 

thou  wilt  find  a world  of  sweetness  in  Christ’s  ways;  there  is  sweetness  in 
the  word,  Psal.  119  : 103.  “How  sweet  are  thy  words  to  my  taste,  yea, 
sweeter  than  honey  to  my  mouth?”  There  is  sweetness  in  prayer.  Hast 
thou  not  kuown  the  time  that  thou  hast  touched  the  hem  of  Christ’s  gar- 
ment, aud  tasted  of  the  joys  of  heaven  in  prayer?  Hast  thou  not  seen 
heaven  cleft,  aud  Christ  sitting  at  God’s  right  hand?  Rom.  10:11. 
“Surely  the  Lord  is  rich  to  all  them  that  call  upon  him.”  There  is  sweet- 
ness in  meditation  : some  call  this  very  duty,  the  saints’  pastime,  which  re- 
creates and  perfumes  the  tired  spirits  : Now,  0 my  soul,  thou  art  in  the 

v exercise  of  this  duty,  now  thou  art  in  the  meditation  of  the  easiness  of 
Christ’s  burden,  aud  of  the  sweetness  of  his  ways.  Tell  me,  is  there 
nothing  of  heaven  in  this  meditation  ? Is  it  sweet,  or  is  it  bitter  to  thy  soul  ? 
Thou  mayest  read  in  Scripture  of  many  admirable  effects  of  meditation,  as 
that  it  confirms  our  knowledge,  Psal.  119  : 99.  “ I have  more  understanding 
than  all  my  teachers,  for  thy  testimonies  are  my  meditation  :”  that  it  in- 
flames our  love,  verse  97.  “ Oh,  how  love  I thy  law  ? It  is  my  meditation 
all  the  day.”  That  it  casts  a sweet  influence  on  our  lives,  verse  15.  “ I 
will  meditate  on  thy  precepts,  and  have  respect  unto  thy  ways.”  What,  is 
it  thus  with  thee  ? Canst  thou  say,  with  David,  Psal.  104  : 34.  “ My 
meditation  of  him  shall  be  sweet  ?”  and  Psal.  94  : 19.  “ In  the  multitude 
of  my  thoughts  within  me,  thy  comforts  exceedingly  delight  my  soul.” 
Why  then,  thou  hast  truly  tasted  of  God’s  goodness,  thou  hast  actual  dis- 
coveries of  the  sweetness  of  God’s  ways ; thou  hast  experienced  this  truth, 
that  “ his  yoke  is  easy,  and  his  burden  is  light,”  Matth.  11  : 30.  “That 
his  ways  are  ways  of  pleasantness,  and  all  his  paths  are  peace,”  Prov.  3 : 17. 
Oh,  if  men  did  but  know  what  ravishing  sweetness  were  in  the  ways  of 
God,  they  could  not  but  embrace  them,  “and  esteem  one  day’s  society 
with  Jesus  Christ,”  (ks  Caraccioius  did)  “better  than  all  the  gold  in  the 
world.” 

11.  Consider  the  holiness  of  Christ’s  nature,  and  the  holiness  of  Christ’s 
life.  1.  For  the  holiness  of  his  nature,  if  thou  couldst  but  clearly  see  it, 
what  work  would  it  make  in  thy  breast?  Christ’s  inward  beauty  would 


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ravish  love  out  of  the  devils,  if  they  had  hut  grace  to  see  his  beauty ; yea, 
he  would  lead  captive  all  hearts  in  hell,  if  they  had  but  eyes  to  behold  his 
loveliness.  0 what  a flower  ? what  a rose  of  love  and  light  is  the  Lord 
Jesus  Christ?  Sol.  Song  5 : 10.  “ My  beloved  is  white  and  ruddy,  (said 
the  spouse)  the  chiefest  of  ten  thousands. ” Summon  before  Christ,  fair 
angels,  glorified  spirits,  the  azure  heavens,  the  lightsome  stars,  all  the  de- 
licious flowers,  gardens,  meadows,  forests,  seas,  mountains,  birds,  beasts, 
yea,  and  all  the  sons  of  men,  as  they  should  have  been  in  the  world  of  in- 
nocency,  and  let  them  all  stand  in  their  highest  excellency  before  Jesus 
Christ,  and  what  are  they  ? The  saints  in  glory  now,  “ see  the  face  of  Christ,” 
Rev.  22  : 4,  i.  e.  They  see  all  the  dignity,  beauty  that  is  in  Christ;  and 
they  are  so  taken  with  his  sight,  that  they  do  nothing  else  hut  stare,  and 
gaze,  and  behold  his  face  for  ages,  and  yet  they  are  never  satisfied  with  be- 
holding; suppose  they  could  wear  out  their  eyes,  at  the  eye-holes,  in  be- 
holding Christ,  they  should  still  desire  to  see  more.  0 this  loveliness  of 
Christ  ravishes  the  souls  of  the  glorified  ; how  is  it,  0 my  soul,  that  thou 
art  not  taken  with  this  meditation  ? But,  2.  Go  from  the  holiness  of  his 
nature  to  the  holiness  of  his  life,  it  may  be  that  will  make  deep  impressions 
on  thy  spirit ; consider  his  charity,  his  self-denial,  his  contempt  of  the 
world,  his  mercy,  his  bounty,  his  meekness,  his  pity,  his  humility,  his  obedi- 
ence to  his  Father.  A fruitful  meditation  on  these  particulars,  cannot  but 
cause  some  resemblance  within,  and  make  thee  like  Christ.  0 the  wonder, 
that  any  should  disclaim  the  active  obedience  of  Christ,  as  to  his  own  justi- 
fication ! away,  away  with  these  cavils,  and  consider  the  obedience  of  Christ 
in  relation  to  thyself,  Gal.  4 : 4.  “God  sent  forth  his  Son  made  of  a woman, 
made  under  the  law,  to  redeem  them  that  were  under  the  law,  that  we 
might  receive  the  adoption  of  sons.”  It  is  a sweet  note  of  Dr.  Andrews, 
“ Christ  made  under  the  law,  i:  e .,  under  the  whole  law,  the  one-half  of 
the  law,  (which  is  the  directive  part)  he  was  made  under  that,  and  satisfied 
it  by  the  innocency  of  his  life,  without  breaking  one  jot  or  tittle  of  the  law, 
and  so  he  answers  that  part,  as  it  might  be  the  principal;  the  other  half  of 
the  law,  (which  is  the  penalty)  he  was  under  that  also,  and  satisfied  it,  by 
suffering  a wrongful  death,  no  way  deserved  or  due  by  him  ; and  so  ho 
answered  that  part,  as  it  might  be  the  forfeiture.  But  if  we  come  now  to 
ask,  for  whom  is  all  this?  It  is  only  for  us,  that  we  might  be  redeemed  and 
adopted;  redeemed  from  all  evil,  and  adopted  or  interested  into  all  good.” 
If  this  be  so,  0 who  would,  for  a world  of  gold,  lose  the  influence  and  the 
benefit  of  Christ’s  active  obedience  ? Consider  of  this,  0 my  soul,  till  thou 
feelest  some  virtue  to  come  out  of  Christ’s  life  into  thyself. 

Sect.  III. — Of  desiring  after  Jesus  in  that  respect 

3.  Let  us  desire  after  Jesus,  carrying  on  the  work  of  our  salvation  in  his 
life  : it  is  not  enough  to  know  and  consider,  but  we  must  desire;  our  medi- 
tation of  Christ  should  draw  forth  our  affections  to  Christ : and  amongst  all 
affections,  I place  this  first  of  all,  a desire  after  Christ. 

But  what  is  it  in  Christ’s  life  that  is  so  desirable  ? I answer,  Every  pas- 
sage or  particular  named  ; yea,  every  thing  of  Christ  is  desirable  (named  or 
unnamed  ;)  all  that  concerns  Christ  in  any  kind  whatsoever  (if  to  the  former 
particulars,  I should  add  a thousand  and  a thousand  more)  it  is  very  precious, 
and  excellent,  and  necessary,  and  profitable,  and  comfortable,  and  therefore 
desirable;  but  to  put  them  in  order. 

1.  The  meanest  things  of  Christ  are  desirable  things;  the  very  filings  of 
gold;  the  dust  or  sparkles  of  precious  stones  are  of  real  price  and  value, 
yea  of  much  worth  : yea,  the  very  leaves  of  the  tree  of  life  are  healing; 
the  very  hem  of  Christ’s  garment,  but  even  touched,  sends  forth  its  virtue; 
the  meanest  and  worst  things  of  Christ  are  incomparably  to  be  desired  above 


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all  thinsrs;  the  dust  of  Zion;  the  very  ground  that  Christ’s  feet  treadeth 
on ; any  thing  that  hath  the  poorest  relation  to  Jesus  Christ,  it  is  desirable 
for  him.  Hence  we  read,  that  one  poor  woman  sought  no  more  of  him  but 
to  wash  Christ’s  feet,  and  to  kiss  them  ; another  woman  breathes  out  these 
desires  after  Christ,  Matth.  9 : 21.  “If  I may  but  touch  the  hem  of  his 
garment,  I shall  be  whole.”  Mary  Magdalene  sought  only  to  have  her 
arms  filled  with  his  dead  body:  Joseph  of  Arimathea  was  of  the  same 
mind.  0 the  bloody  winding-sheet,  together  with  the  dead  and  torn  body 
of  Christ  in  his  arms  are  most  precious  and  sweet.  Christ’s  clay  is  silver : 
and  his  brass  gold  : John  the  Baptist  thinks  it  an  honor  to  “unloose  the 
latchets  of  his  shoes,”  John  1 : 27.  David,  though  he  was  a great  prophet, 
and  appointed  to  be  a king  over  Israel,  yet  his  soul  pants  thus,  Psal.  84  : 
10.  “ 0 that  I might  be  so  near  the  Lord,  as  to  be  a door-keeper  in  the 
house  of  my  God.”  Yfea,  he  puts  an  happiness  on  the  sparrow,  and  the 
swallow,  “ that  may  build  their  nests  beside  the  Lord’s  altar,”  Psal.  84  : 3. 

2.  The  more  considerable  actions  of  Christ  are  especially  desirable.  Oh 
my  soul,  wouldst  thou  but  run  through  his  life,  and  consider  some  of  his 
more  eminent  actions,  in  relation  to  his  friends,  or  in  relation  to  his  enemies, 
what  desires  would  these  kindle  in  thine  heart  after  Christ?  1.  To  his 
friends,  he  was  sweet  and  indulgent;  where  there  was  any  beginnings  of 
grace  he  did  encourage  it;  so  was  the  prophecy,  Matth.  12:20.  “A 
bruised  reed  shall  he  not  break,  and  smoking  flax  shall  he  not  quench  :” 
nay,  where  there  was  but  a representation  of  grace,  he  seemed  to  accept  of 
it:  thus,  when  the  young  man  came  and  said,  Mark  10  : 17.  “What  good 
thing  shall  I do  to  inherit  eternal  life  ?”  He  embraced  him,  and  made 
much  of  him,  verse  21.  “Then  Jesus  beholding  him,  he  loved  him.” 
And  so  the  scribe,  that  asked  him,  “ Which  is  the  first  commandment  of 
all?”  Mark  12  : 28.  In  the  conclusion  Christ  told  him,  “ Thou  art  not  far 
from  the  kingdom  of  God,”  verse  34.  He  labored  to  pull  him  further,  in 
telling  him,  he  was  not  far  from  heaven  and  glory.  And  so  the  people  that 
fainted  for  the  bread  of  life,  that  were  “ scattered  abroad  as  sheep  having 
no  shepherd,”  Matth.  9 : 36.  “ He  was  moved  with  compassion  on  them,” 
( esplaykniathe  auton.')  He  was  bowelled  in  heart;  his  very  bowels  were 
moved  within  him.  2.  To  his  enemies,  be  was  kind  and  merciful ; many 
a time  he  discovers  himself  most  of  all  unto  sinners ; he  was  never  more 
familiar  with  any  at  first  acquaintance,  than  with  the  woman  of  Samaria  that 
was  an  adulteress : and  Mary  that  had  been  a sinner,  how  sweetly  did  he 
appear  to  her  at  the  first  view  ? How  ready  was  he  to  receive  sinners  ? How 
ready  to  pardon  and  forgive  sinners  ? How  gracious  to  sinners  after  the 
pardon  and  forgiveness  of  sin  ? See  it  in  Peter,  he  never  cast  him  in  the 
teeth  with  his  apostacy.  He  never  upbraided  him  with  it;  he  never  so 
much  as  tells  him  of  it,  only  he  looks  upon  him,  and  afterwards  “ Lovest 
thou  me  ? 0 Peter,  lovest  thou  me?  Why  Peter,  lovest  thou  me?”  Often 
he  was  wronged  and  injured  by  men,  but  what  then  ? Was  he  all  on  a beat  ? 
Did  he  call  for  fire  down  from  heaven  to  destroy  them  ? Indeed  his  disciples, 
being  more  flesh  than  Spirit,  would  fain  have  had  it  so ; but  he  sweetly  re- 
plies, “ 0 ! you  know  not  what  spirits  ye  are  of ; the  Son  of  man  is  not 
come  to  destroy  men’s  lives,  but  to  save  them,”  Luke  9 : 55,  56.  Some- 
times we  find  him  shedding  tears  for  those  very  persons  that  shed  his 
precious  blood,  “Oh  Jerusalem,  Jerusalem,  &c. — If  thou  liadst  known, 
even  thou,  at  least  in  this  thy  day,  the  things  belonging  to  thy  peace,”  &c. 
Why,  0 my  soul,  if  thou  wouldst  but  run  through  such  passages  as  these, 
how  desirable  are  they?  Well  might  “they  sing  in  that  day  in  the  land  of 
Judah,”  Isa.  26  : 1,  8.  “In  the  way  of  thy  judgments,  0 Lord,  have  we 
waited  for  thee,  the  desire  of  our  soul  is  to  thy  name,  and  the  remembrance 
of  thee.” 


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3.  The  ever  blessed  and  holy  person  of  Christ  is  desirable  above  all,  Sol. 
Song  5 : 10,  16.  “ My  beloved  is  white  and  ruddy,  the  chiefest  of  ten  thou- 
sands/’— Yea,  he  is  altogether  lovely  or  desirable  : so  Vatablus  renders  it, 
Christus  est  tota  de&id evict , Christ  is  all  desires.  If  the  actions  of  Christ 
be  desirable,  what  must  himself  be  ? If  the  parings  of  his  bread  be  so  sweet, 
what  must  the  great  loaf,  Christ  himself,  be  ? Christ  is  admirable  in  action 
and  person,  but  above  all,  his  person  is  most  admirable;  no  creature  in  the 
world  yields  the  like  representation  of  God,  as  the  person  of  Jesus  Christ ; 
(i  He  is  the  express  image  of  the  person  of  his  Father,”  Heb.  1:3.  As  the 
print  of  the  seal  on  the  wax  is  the  express  image  of  the  seal  itself,  so  is 
Christ  the  highest  representation  of  God ; he  makes  similitude  to  him,  who 
otherwise  is  without  all  similitude.  And  hence  is  it  that  Christ  is  called 
the  “ standard  bearer  of  ten  thousands,”  Sol.  Song.  5 : 10.  All  excellen- 
cies are  gathered  up  in  Christ,  as  beams  in  the  sun.  Come,  poor  soul ! thy 
eyes  run  to  and  fro  in  the  world,  to  find  comfort  and  happiness ; thou  de- 
sirest  after  worldly  honor,  worldly  pleasure,  worldly  profits,  cast  thy  eyes 
back  and  see  heaven  and  earth  in  one  ; look,  if  thou  wilt,  at  what  thy  vast 
thoughts  can  fancy,  not  only  in  this  world,  but  in  the  world  to  come  ; or, 
if  thou  canst  imagine  more  variety,  see  that,  and  infinitely  more,  shining 
forth  from  the  person  of  the  Lord  Jesus  Christ.  No  wonder  if  the  saints 
adore  him,  No  wonder  if  the  angels  stand  amazed  at  him.  Nd  wonder  if  all 
creatures  veil  all  their  glory  to  him.  Oh  ! what  are  all  things  in  the  world 
to  Jesus  Christ?  Paul  compares  them  together,  (ta  pnnta ,)  all  things  with 
this  one  thing,  Phil.  3:8.  “ And  I account  all  things  but  loss,  for  the 
excellency  of  the  knowledge  of  Christ.”  (And  I count  all  things,)  Surely 
all  things  is  the  greatest  count  that  can  be  cast  up,  for  it  includeth  all 
prices,  all  sums ; it  takes  in  earth,  and  heaven  and  all  therein,  that  are  but 
created  things,  q.  d.  Nations,  and  all  nations;  gold,  and  all  gold;  jewels, 
and  all  jewels ; angels,  all  angels  : all  these,  and  every  all  besides  all  these  ; 
what  are  they  in  comparison  of  Christ,  but  as  feathers,  dung,  shadows, 
nothing?  If  there  be  anything  worthy  a wish,  it  is  eminently,  transcen- 
dency, originally  in  the  Lord  Jesus  Christ;  there  is  no  honor,  no  felicity, 
like  that  which  Christ  hath;  some  are  sons,  Christ  is  an  only  Son  ; some 
are  kings,  but  Christ  is  King  of  kings;  some  are  honorable,  none  above 
angels,  Christ  is  above  angels  and  archangels,  Heb.  1:5.  “ To  which  of  the 
angels  said  he  at  any  time,  Thou  art  my  Son,  this  day  have  I begotten 
thee?”  Some  are  wealthy,  Christ  hath  all  the  sheep  on  a thousand  hills; 
the  very  utmost  parts  of  the  earth  are  his  : some  are  beautiful,  Christ  is  the 
fairest  of  all  the  children  of  men  ; he  is  spiritually  fair,  he  is  all  glorious 
within  : if  the  beauty  of  the  angels  (which  I believe  are  the  most  beautiful 
creatures  the  world  has)  should  be  compared  with  the  beauty  of  Christ, 
which  consists  in  the  perfection  of  the  divine  nature,  and  in  the  perfection 
of  his  human  nature,  and  in  the  perfection  of  the  graces  of  his  Spirit,  they 
would  be  but  as  lumps  of  darkness  : the  brightest  cherub  is  forced  to 
screen  his  face  from  the  dazzling  and  shining  brightness  of  the  glory  of 
Christ : alas ! the  cherubim  and  seraphim  are  but  as  spangles  and  twinkling 
stars  in  the  canopy  of  heaven,  but  Christ  is  the  Sun  of  righteousness,  that 
at  once  illuminates  and  drowns  them  all. 

Come  then,  cast  up  thy  desires  after  Christ,  breathe,  0 my  soul,  after  the 
enjoyment  of  this  Christ : fling  up  to  heaven  some  divine  ejaculations,  “ Oh 
that  this  Christ  were  mine  ! Oh  that  the  actions  of  Christ,  and  the  person 
of  Christ  were  mine  ! 0 that  all  be  said,  and  all  he  did,  and  all  he  were 
from  top  to  toe  were  mine  ! 0 that  I had  the  silver  wings  of  a dove,  that  in 
all  my  wants  I might  fly  into  the  bosom  of  this  Christ ! Oh,  that  I might  be 
admitted  to  his  person  ! Or,  if  that  may  not  be,  0 that  I may  but  touch  the 
very  hem  of  his  garment ! If  I must  not  sit  at  table,  Oh,  that  I might  but 


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gather  up  the  crumbs  : surely  there  is  bread  enough  in  my  Father’s  house  : 
Christ  is  the  bread  of  life  ! this  one  loaf,  Christ,  is  enough  for  all  the  saints 
in  heaven  and  earth  to  feed  on  : and  what,  must  I pine  away,  and  perish 
with  hunger  ? Oh,  that  I might  have  one  crumb  of  Christ ! thousands  of 
instructions  dropped  from  him  while  on  earth  ; Oh,  that  some  of  that  food 
might  be  my  nourishment ! “ Oh,  that  my  ways  were  directed  according  to 
his  statutes/’  Psal.  119  : 15.  Many  a stream,  and  wave,  and  line,  and  pre- 
cept flowed  from  this  fountain  Christ : Oh,  that  I might  drink  freely  of  this 
water  of  life  ! he  hath  proclaimed  it  in  mine  ears,  “ If  any  man  thirst,  let  him 
come  unto  me  and  drink/’  John  7 : 37.  Oh,  that  I might  come,  and  find 
welcome  ! why,  sure  I thirst,  I am  extremely  athirst,  I feel  in  me  such  a 
burning  drought,  that  either  I must  drink,  or  die;  either  the  righteousness 
of  Christ,  the  holiness  of  Christ,  the  holiness  of  his  nature,  and  the  holiness 
of  his  life  must  be  imputed  unto  me,  or  farewell  happiness  in  another  world  : 
why,  come,  come,  Lord  Jesus,  come  quickly  : Oh,  I long  to  see  the  beauty  of 
thy  face  ! thy  glory  is  said  to  be  an  enamoring  glory  : such  is  thy  beauty,  that 
it  steals  away  my  heart  after  thee  : and  cannot  be  satisfied,  till  with  Absa- 
lom, I see  the  king’s  face.  Come,  Christ ! or  if  thou  wilt  not  come,  “ I 
charge  you,  0 daughters  of  Jerusalem,  if  ye  find  my  beloved,  that  ye  tell 
him,  I am  sick  of  love,”  Sol.  Song.  5 : 8. 

Sect.  IV. — Of  hoping  in  Jesus  in  that  respect. 

4.  Let  us  hope  in  Jesus  carrying  on  the  great  work  of  our  salvation  in  his 
life.  By  this  hope  I mean,  not  a fluctuating,  wavering  doubtful  hope,  but 
an  assured  hope,  a hope  well  grounded.  The  main  soul  question  is,  Whether 
Christ’s  life  be  mine  ? Whether  all  those  passages  of  his  life  laid  open 
belong  unto  me?  Whether  the  habitual  righteousness,  and  actual  holiness 
of  Christ  be  imputed  unto  my  justification  ? And  what  are  the  grounds  and 
foundations  on  which  my  hope  is  built  ? the  apostle  tells  us,  2 Thess.  2 : 
16.  “ that  God  gives  good  hopes  through  grace  if  hope  be  right  and  good, 
it  will  manifest  itself  by  operations  of  saving  grace.  0 look  into  thy 
soul!  what  gracious  effects  of  the  life  of  Christ  are  there?  Certainly  his 
life  is  not  without  some  influence  on  our  spirits,  if  we  are  his  members., 
and  he  be  our  head  : the  head,  we  say,  communicates  life,  and  sense, 
and  motion  to  the  members,  and  so  doth  Christ  communicate  a spiritual  life, 
and  sense,  and  motion  to  his  members : 0 the  glorious  effects  flowing  out  of 
Christ’s  life  into  a believer’s  soul!  I shall  lay  down  these  : as, 

1.  If  Christ’s  life  be  mine,  then  am  I freed  from  the  law  of  sin  : this 
was  the  apostle’s  evidence,  Bom.  8:2.  u For  the  law  of  the  spirit  of  life 
in  Christ  Jesus,  hath  made  me  free  from  the  law  of  sin.”  Christ’s  life  is 
called  “ the  spirit  of  life,”  because  of  its  perfection  : and  this  Spirit  of  life 
hath  such  a power  in  it,  here  termed  a law,  that  it  works  out  in  believers  a 
freedom  from  the  law,  or  power  of  sin.  I cannot  think,  notwithstanding 
the  influence  of  Christ’s  life  on  me,  but  that  sin  still  sticketh  in  me  ; I am 
still  a sinner  in  respect  of  the  inherency  of  sin,  but  I am  freed  from  the 
power  of  sin,  (i.  e.)  from  the  guilt  of  sin,  as  to  its  condemning  power,  and 
from  the  filth  of  sin,  as  to  its  ruling,  reigning  power,  Bom.  6 : 12.  “ Let 
not  sin  reign  in  your  mortal  bodies,  that  ye  should  obey  it  in  the  lusts 
thereof.” 

I grant  there  is  some  difference  among  divines  in  their  expressions,  con- 
cerning the  sins  of  God’s  own  people,  though  they  mean  one  and  the  self 
same  thing.  Some  call  them  only  “ the  sins  of  infirmity  ;”  and  others 
grant  the  name  of  reigning  sins,  but  with  this  limitation,  That  this  is  not 
a total  reigning.  Sin  reigneth  as  a tyrant  over  them,  not  as  a king : at 
sometimes  (as  in  David’s  case)  the  will  and  consent  may  run  along  with 
sin : no  actual  resistance,  may  be  made  against  sin  at  all : and  yet  at  the 


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very  same  time,  “The  seed  of  God  remained  in  them,”  1 John  3 : 9,  though 
it  seem  dead,  and  in  God’s  good  time,  that  very  seed  will  revive  again,  and 
throw  out  the  tyrant ; there  is  not,  cannot  be  that  antecedent,  and  conse- 
quent consent  to  sin  in  the  godly  as  in  the  wicked  : 0 my  soul,  consider 
this,  if  the  virtue  of  Christ’s  life  come  in,  it  will  take  down  that  sovereign 
high  reign  of  sin,  which  the  wicked  suffer,  and  will  not  strive  against;  the 
flesh  indeed  may  sometimes  lust  against  the  Spirit,  but  it  shall  not  totally 
prevail,  or  get  the  upper  hand.  Rom.  6 : 14.  “ Sin  shall  not  have  dominion 
over  you.”  Sin  may  tyrannize  it  in  me  for  a time,  but  it  shall  not  king  it 
in  me.  Look  to  this  ! doth  the  power  and  dominion  of  Christ’s  life  throw 
out  of  my  heart  and  life,  that  kingly  power  and  dominion  of  my  sin  ? Here 
is  one  ground  of  hope. 

2.  If  Christ’s  life  be  mine,  then  shall  I walk  even  as  he  walked.  Such 
is  the  efficacy  of  Christ’s  life,  that  it  will  work  suitableness,  and  make  our 
life  in  some  sort  like  his  life.  The  apostle  observes,  that  our  communion 
with  Christ  works  on  our  very  conversations,  1 John  2:6.  “ He  that 
abideth  in  him,  walks  even  as  he  walke$.”  And  to  this  purpose  are  those 
holy  admonitions,  Eph.  5:2.  “ Walk  in  love,  as  Christ  also  loved  us.” 
And  John  13  : 15.  “I  have  given  you  an  example,  thatyou  should  do  as  I 
have  done  unto  you.”  And,  1 Pet.  1:15.  “As  he  which  hath  called  you 
is  holy,  so  be  ye  holy  in  all  manner  of  conversation.”  Then  is  Christ’s 
life  mine,  when  my  actions  refer  to  him  as  my  copy,  when  I transcribe  the 
original  of  Christ’s  life,  (as  it  were)  to  the  life.  Alas  ! what  am  I better 
to  observe  in  the  life  of  Christ,  his  charity  to  his  enemies,  his  reprehensions 
of  the  Scribes  and  Pharisees,  his  subordination  to  his  heavenly  Father,  his 
ingenuousness  towards  all  men,  his  effusion  of  love  towards  all  the  saints, 
if  there  be  no  likeness  of  all  this  in  my  own  actions  ? The  life  of  Jesus  is 
not  described  to  be  like  a picture  in  a chamber  of  pleasure,  only  for  beauty 
and  entertainment  of  the  eye,  but  like  the  Egyptian  hieroglyphics,  whose 
every  feature  is  a precept,  whose  images  converse  with  men  by  sense  and 
signification  of  excellent  discourses  ; to  this  purpose  saith  Paul,  2 Cor.  3 : 
18.  “ We  all,  with  open  face,  beholding  as  in  a glass  the  glory  of  the  Lord, 
are  changed  into  the  same  image  from  glory  to  glory.”  Christ  is  the  image 
of  his  Father,  and  we  are  the  images  of  Christ : Christ  is  God’s  master- 
piece, the  most  excellent  device,  and  work,  and  frame  of  heaven  that  ever 
was,  or  ever  shall  be ; now,  Christ  being  the  top  excellency  of  all,  he  is 
most  fit  to  be  the  pattern  of  all  excellencies  whatsoever;  and  therefore  he 
is  the  image,  the  idea,  the  pattern,  the  platform  of  all  our  sanctification. 
Come  then,  0 my  soul,  look  unto  Jesus,  and  look  into  thyself,  yea,  look 
and  look,  till  thou  art  more  transformed  into  his  likeness : is  it  so  that  thou 
art  changed  into  the  same  image  with  Christ?  look  into  his  disposition  as 
it  is  set  forth  in  the  gospel ; look  into  his  carriage,  look  into  his  conversa- 
tion at  home  and  abroad,  and  then  reflecting  on  thyself,  look  there,  and  tell 
me,  canst  thou  find  in  thyself,  a disposition  suitable  to  his  disposition,  a car- 
riage suitable  to  his  carriage,  a conversation  suitable  to  his  conversation  ? 
Art  thou  every  way  like  him  in  thy  measure,  in  gospel  allowance,  in  some 
sweet  resemblance  ? Why  then,  here  is  another  ground  of  hope ; 0 rejoice 
in  it,  and  bless  God  for  it. 

3.  If  Christ’s  life  be  mine,  then  shall  I admire,  adore,  believe,  and  obey 
this  Christ.  All  these  were  the  effects  of  those  several  passages  in  Christ’s 
life  respectively.  1.  They  admire  at  his  doctrine  and  miracles;  for  his  doc- 
trine, “All  bare  him  witness,  and  wondered  at  those  gracious  words  which 
proceeded  out  of  his  mouth,”  Luke  4 : 22.  And  for  his  miracles,  “ They 
wondered  and  they  glorified  the  God  of  Israel,”  Matth.  15  : 31.  Yea, 
sometimes  their  admiration  was  so  great,  Mark  6 : 51.  “ That  they  were 
sore  amazed  in  themselves  beyond  measure,  and  wondered,”  Luke  9 : 43. 


CHAP.  V.] 


LOOKING  UNTO  JESUS. 


301 


“ They  were  amazed  at  the  mighty  power  of  God,  and  they  wondered  every 
one  at  all  things  which  Jesus  did.”  2.  And  as  they  admired,  so  they 
adored,  Matth.  8:2.  “ There  came  a leper  and  worshipped  him,  saying,  If 
thou  wilt,  thou  canst  make  me  clean.”  And  there  came  a ruler  and 
worshipped  him,  saying,  “ My  daughter  is  even  now  dead,  come  lay  thine 
hand  on  her,  and  she  shall  live,”  Matth.  9 : 18.  “And  they  that  were  in 
the  ship,  came  and  worshipped,  saying,  “Of  a truth  thou  art  the  Son  of 
God,”  Matth.  14 : 33.  The  very  worshipping  of  Christ  confesseth  thus 
much,  that  he  is  “ the  Son  of  God.”  3.  And  as  they  adored,  so  they  be- 
lieved, Mark  9 : 23,  24.  “ If  thou  canst  believe,”  (said  Christ  to  the  father 
of  the  possessed  child)  “ all  things  are  possible  to  him  that  believeth  : and 
straightway  he  cried  out,  and  said  with  tears,  Lord,  I believe,  help  thou  my 
unbelief.”  And  when  many  of  his  disciples  fell  away,  then  said  Jesus  to 
the  twelve,  Will  ye  also  go  away  ? Peter  answers  for  the  rest,  “ To  whom 
shall  we  go?” — Why,  Lord,  “We  believe,  aud  are  sure  that  thou  art  the 
Christ,  the  Son  of  the  living  God,”  John  6 : 66,  69.  Not  only  worship- 
ping of  Christ,  but  believing  in  Christ,  is  a right  acknowledgment  that 
Christ  is  God.  4.  And  as  they  believed,  so  they  obeyed  : “ Ye  have  obeyed 
from  the  heart,”  (said  Paul  to  the  Homans)  “ that  form  of  doctrine  which 
was  delivered  to  you,”  Eom.  6 : 17.  No  sooner  Peter  and  Andrew  heard 
the  voice  of  Christ,  “ Follow  me,”  but  they  left  all  and  followed  him  : and 
no  sooner  James  and  John  heard  the  same  voice  of  Christ,  “Follow  me,” 
but  they  left  the  ship  and  followed  him,  Matth.  4 : 19,  20,  22.  And  no 
sooner  Matthew  sitting  at  the  receipt  of  custom,  heard  that  voice  of  Christ, 
“ Follow  me,”  but  he  rose  and  followed  him,  Matth.  9:9.  “ Why  then  are 
ye  my  disciples  indeed,  (saith  Christ  to  the  believing  Jews)  “ if  ye  con- 
tinue in  my  word,”  John  8 : 31.  Come  then,  put  thyself,  0 my  soul,  to 
the  test : thou  hast  seen  and  heard  the  wonderful  passages  of  Christ’s  life; 
the  baptism  of  Christ,  the  fastings  of  Christ,  the  temptations  of  Christ,  the 
manifestations  of  Christ,  the  doctrine  of  Christ,  the  miracles  of  Christ,  the 
holiness  of  Christ,  and  is  this  the  issue  of  all?  Dost  thou  now  begin  to 
admire,  aud  adore,  and  to  believe,  and  to  obey  this  Christ  ? Is  thy  heart 
warmed?  Thy  affections  kindled?  Forbs  tells  us,  That  the  word  of  God 
hath  three  degrees  of  operations  in  the  hearts  of  his  chosen,  First,  “ It  fall- 
eth  on  men’s  ears  like  the  sound  of  many  waters,  a mighty  great  and  con- 
fused sound,  and  which  commonly  brings  neither  terror  nor  joy,  but  yet  a 
wondering  and  acknowledgment  of  a strange  force,  and  more  than  human 
power.”  That  is  that  effect  which  many  felt  hearing  Christ,  when  they 
were  astonished  at  his  doctrine,  as  teaching  with  authority,  what  manner  of 
doctrine  is  this  ? Never  man  spake  like  this  man,  Mark  1 : 22.  The  next 
effect,  is  the  voice  of  thunder,  which  bringeth  not  only  wonder,  but  fear 
also,  Luke  4 : 32.  Not  only  filleth  the  ears  with  sound,  and  the  heart  with 
astonishment,  but  moreover  shaketh  and  terrifieth  the  conscience,  John  7 : 
46.  The  third  effect  is  the  souud  of  harping,  while  the  word  not  only 
ravisheth  with  admiration,  and  striketh  the  conscience  with  terror,  but  also, 
lastly,  filleth  it  with  sweet  peace  and  joy.  In  the  present  case,  give  me 
leave  to  ask,  0 my  soul,  art  thou  struck  into  an  amaze,  at  the  mighty 
miracles  and  divine  doctrine  of  Jesus  Christ?  Dost  thou  fall  down  and 
worship  him  as  thy  Lord  and  thy  God  ? Dost  thou  believe  in  him,  and  rely 
on  him  for  life  and  salvation?  Dost  thou  obey  him,  and  follow  the  Lamb 
which  way  soever  he  goes  ? Dost  thou  act  from  principles  of  grace,  in  new- 
ness of  life,  and  holiuess  of  conversation  ! Dost  thou  walk  answerable  to 
the  commands  of  Jesus  Christ,  or  at  least,  is  there  in  thee  an  earnest  en- 
deavor so  to  walk,  and  is  it  the  sorrow  of  thy  soul,  when  thou  obeyest  thy 
failings?  And  dost  thou  rejoice  in  spirit,  when  thou  art  led  by  the  Spirit? 


302  LOOKING  UNTO  JESUS.  [BOOK  IV. 

Why,  then  here  is  another  ground  of  hope,  that  virtue  is  gone  out  of 
Christ’s  life  into  thy  soul. 

4.  If  Christ’s  life  be  mine,  then,  “I  live,  yet  not  T,  but  Christ  liveth  in 
me,”  Gal.  2 : 20.  Paul  speaks  on  this  evidence,  “ I am  crucified  with 
Christ,  nevertheless  I live,”  &c.  He  conjoins  the  death  of  Christ,  and  the 
life  of  Christ,  in  one  and  the  same  soul,  q.  d.  No  man  knows  the  benefits 
of  Christ’s  death,  but  he  that  feels  the  virtue  of  Christ’s  life;  there  is  no 
assurance  of  Christ’s  dying  for  us,  but  as  we  feel  Christ  living  in  us ; if 
the  power  of  Christ’s  death  mortify  my  lusts,  then  the  virtue  of  Christ’s 
life  will  quicken  my  soul ; but  what  means  he  by  this,  “ I live,  yet  not  I, 
but  Christ  liveth  in  me  ?”  I live,  It  seems  some  paradox,  “ I live,  yet  not 
I y”  but  a right  interpretation  reconciles  all;  as  this,  I live  to  God,  and  not 
unto  myself,  I live  to  Christ,  and  not  unto  the  world ; I live  according  to 
the  will  of  God,  and  not  after  my  own  lust  and  fancy,  or,  as  some  would 
have  it,  I live  under  grace  and  not  under  the  law,  q.  d.  “Sometimes  I 
lived  wholly  under  the  law,  which  made  me  a persecutor  of  the  church  of 
God,  which  wrought  in  me  all  manner  of  concupiscence,  and  slew  me,  and 
then  I found  myself  to  be  dead  in  sin;  but  now  I have  embraced  Christ, 
and  I am  no  more  the  man  I was  : Now  I feel  Christ  quickening,  ruling, 
guiding,  and  strengthening  me  by  his  Spirit ; now  I live  spiritually,  and 
holy,  not  of  myself  but  from  another.”  The  very  whole  of  Christians  is 
from  Christ;  Christ  is  both  fountain-filling,  and  life-quickening,  “ I live, 
yet  not  I,  but  Christ  liveth  in  me,”  Christ’s  life  hath  an  influence,  infu- 
sion, transmission  into  ourselves  in  reference  to  spiritual  life  : look,  as  the 
heavens  by  an  influence  into  the  earth,  do  quicken  and  enliven  the  earth, 
make  all  the  seeds  and  roots  hidden  in  the  earth  to  revive  and  put  forth 
themselves,  so  there  is  an  influence  that  goes  forth  from  the  Sun  of  right- 
eousness into  the  souls  of  men,  reviving  and  quickening  them,  and  making 
them  of  dead  to  become  living,  and  of  barren  to  become  fruitful,  Mai.  4 : 

2.  “ To  you  shall  the  Sun  of  righteousness  arise,  with  healing  in  his  wings, 
and  ye  shall  go  forth  and  grow  up  as  the  calves  of  the  stall.”  0 my  soul  ! 
question  thyself  in  these  few  particulars ; dost  thou  live  to  God  and  not  to 
thyself?  dost  thou  live  to  Christ  and  not  to  the  world?  dost  thou  derive 
thy  life  from  Christ  ? and  hath  that  life  of  Christ  a special  influence  into 
thy  soul  ? Dost  thou  feel  Christ  living  in  thy  understanding  and  will,  in 
thy  imaginations  and  affections:  in  thy  duties  and  services?  1.  In  thy  un- 
derstanding, by  prizing  the  knowledge  of  Christ,  by  determining  to  know 
nothing  in  comparison  of  Christ  ? 2.  In  thy  will,  by  making  thy  will  free 
to  choose  and  embrace  Christ,  and  by  making  his  will  to  rule  in  thy  will? 

3.  In  thy  imagination,  by  thinking  upon  him  with  more  frequency  and  de- 
light, by  having  more  high  and  honorable,  and  sweet  apprehensions  of  Christ, 
than  of  all  the  creatures  ? 4.  In  thy  affection,  by  fearing  Christ  above  all 
earthly  powers,  and  by  hearing  Christ  above  all  earthly  persons  ? 5.  In  thy 
duties  and  services,  by  doing  all  thou  doest  in  his  name,  by  his  assistance, 
and  for  his  glory?  Why  then,  here  is  another  ground  of  thy  hope,  surely 
thou  hast  thy  part  in  Christ’s  life. 

Away,  away,  with  all  dejecting  doubts  and  perplexing  fears  ! While 
Christ  was  in  Augustine’s  eye,  he  said,  “ I dare  not  despond,  I know  who 
hath  said  it,  and  I dare  build  upon  it : this  anchor  of  hope  thus  cast  out, 
and  fastening  upon  Christ,  it  would  be  admirably  useful,  when  billows  of 
temptations  beat  upon  souls:  this  helmet  of  hope,  thus  used,  would  keep 
off  many  blows,  whereby  the  comforts  of  distrustful  spirits  are  many  times 
sadly  battered.”  0 my  soul,  look  to  the  grounds  of  thy  hope,  if  thou 
findest  the  power  of  sin  dying  in  thee,  if  thou  walkest  as  Christ  walked;  if 
thou  admirest,  adorest,  believest,  and  obeyest  thy  Christ;  if  thou  livest, 
and  livest  not,  but  indeed  and  in  truth,  it  is  Christ  that  lives  in  thee  : why, 


CHAP.  V.] 


LOOKING  UNTO  JESUS. 


803 


then,  thou  mayest  comfortably  hope  and  assure  thyself,  that  Christ's  habitual 
righteousness  and  actual  holiness  is  imputed  to  thy  justification  : thou  mayest 
confidently  resolve  that  every  passage  of  Christ’s  life,  (so  far  as  legal  or 
moral)  belongs  unto  thee.  What?  would  ever  Christ  have  come  with  his 
power  against  the  power  of  sin,  if  he  had  not  meant  to  rescue  thee  ? Would 
Christ  ever  have  set  thee  a copy,  and  have  held  thy  hand  and  thy  heart,  to 
have  writ  legibly  after  him,  if  he  had  not  meant  thee  “ for  a scribe  in- 
structed unto  the  kingdom  of  heaven?”  Matth.  13  : 52.  Would  Christ  iu 
his  several  actings  have  set  himself  before  thee,  as  the  object  of  admiration, 
adoration,  belief  and  obedience,  if  he  had  not  meant  to  own  thee,  and  to 
be  owned  by  thee  ? Would  Christ  ever  have  come  so  near  to  thee,  as  to 
have  lived  in  thee,  to  have  been  the  soul  of  thy  soul,  and  the  life  of  thy 
life,  the  All  of  thy  understanding  and  will,  imaginations  and  affections, 
duties  and  services  if  he  had  not  purposed  to  have  “ saved  thee  by  his  life  ?” 
Rom.  5 : 10.  Surely,  “ it  is  good,  that  I both  hope  and  quietly  wait  for  the 
salvation  of  God,”  Lam.  3 : 26.  I cannot  hope  in  vain  if  these  be  the 
grounds  of  my  hope. 

Sect.  V. — Of  believing  in  Jesus  in  that  respect. 

5.  Let  us  believe  in  Jesus,  carrying  on  the  great  work  of  our  salvation 
in  his  life. 

Many  souls  stand  aloof,  not  daring  to  make  a particular  application  of 
Christ,  and  his  life  to  themselves : but  herein  is  the  property  of  faith,  it 
brings  all  home,  and  makes  use  of  whatsoever  Christ  is  or  does  for  itself. 
To  ponder  Christ’s  actions  during  his  life,  and  the  influence  of  his  actions  to 
all  that  are  his,  what  is  this  to  me,  uuless  I believe  my  own  part  in  all  this  ? 
“ Oh  I dare  not  believe,”  (cries  many  a poor  soul,)  “ Is  it  credible,  that 
Jesus  Christ  the  Son  of  God,  the  brightness  of  his  Father’s  glory,  the  ex- 
press image  of  his  Father’s  person,  should  be  incarnate  for  me,  and  lead 
such  a life  upon  earth  for  my  soul?  What,  to  be  baptized,  to  be  tempted, 
to  manifest  himself  in  the  form  of  man,  to  whip  the  buyers  and  sellers  out 
of  his  temple,  to  preach  up  and  down  the  gospel  of  the  kingdom,  to  work 
miracles  among  men,  to  send  abroad  his  apostles  with  a commission  to 
preach,  to  intite  sinners,  to  ease  the  burden  of  duties,  and,  in  a word,  to 
publish  the  righteousness  of  his  nature  and  life ; and  all  this,  and  a thou- 
sand times  more  than  all  this  for  my  soul  ? 0 what  am  I ? or  what  is  my 
father’s  house?  If  God  should  let  me  live  one  year  in  heaven,  it  were  infi- 
nite mercy  : but  that  the  God  of  heaven  should  live  so  many  years  on  earth, 
and  that  all  that  while  he  should  empty  himself  in  watching,  fasting, 
praying,  preaching,  for  my  sake;  Oh,  the  depth  ! Oh,  the  depth  ! I cannot 
believe. 

Sweet  soul,  be  not  faithless  but  believing ; I know  it  is  an  hard  and  diffi- 
cult thing  : but  to  help  on  a trembling  soul,  I shall  first  direct,  and  then 
encourage. 

First,  For  direction,  let  souls  be  acquainted  how  to  act  their  faith  on 
Christ  in  respect  of  his  life.  The  manner  of  its  proceedings,  I suppose  is 
thus. 

1.  Faith  must  directly  go  to  Christ.  Many  poor  souls  humbled  for  sin, 
and  taken  off  from  their  own  bottom,  they  run  immediately  to  the  promise 
of  pardon,  and  close  with  it,  and  rest  on  it,  not  seeking  for,  or  closing  with 
Christ  in  the  promise  : this  is  a common  error  among  thousands : but  wo 
should  observe,  that  the  first  promise  that  was  given,  was  not  a bare  word, 
simply  promising  pardon,  p€ace  or  any  other  benefit,  which  God  would 
bestow,  but  it  was  a promise  of  Christ’s  person,  as  overcoming  Satan, 
and  purchasing  those  benefits,  Gen.  3:15.  “The  seed  of  the.  woman  shall 
bruise  the  serpent’s  head.”  So,  when  the  promise  was  renewed  to  Abra- 


304 


[book  iy. 


LOOKING  UNTO  JlJsUS. 

ham,  it  was  not  a bare  promise  of  blessedness  and  forgiveness,  but  of  “that 
seed/’  that  is  “ Christ/’  Gal.  3:6.  in  whom  that  blessedness  was  conveyed, 
Gen.  22  : 18.  “ In  thy  seed  shall  all  the  nations  of  the  earth  be  blessed.”  So 
that  Abraham’s  faith  first  closed  with  Christ  in  the  promise,  and  therefore  he  is 
said  to  see  Christ’s  day,  and  to  rejoice  in  embracing  him.  Christ,  in  the  first 
place,  and  more  immediately,  is  every  where  made  the  thing  which  faith 
embraceth  to  salvation,  and  whom  it  looks  unto,  and  respects,  as  it  makes 
us  righteous,  in  the  sight  of  God,  John  3 : 16.  “God  so  loved  the  world, 
that  he  gave  his  only  begotten  Son,  that  whosoever  believeth  in  him  should 
not  perish,  but  have  everlasting  life,”  John  11  : 25.  “ I am  the  resurrec- 

tion  and  the  life,  he  that  believeth  in  me,  though  he  were  dead,  yet  shall  he 
live,”  Acts  13  : 39.  “And  by  him  all  that  believe  are  justified  from  all 
things,  from  which  ye  could  not  be  justified  by  the  law  of  Moses.”  Acts 
16  : 31.  And,  “ believe  on  the  Lord  Jesus  Christ,  and  thou  shalt  be  saved.” 
Acts  10  : 43.  And  “to  him  gave  all  the  prophets  witness,  that  through  his 
name,  whosoever  believeth  in  him,  shall  receive  remission  of  sins.”  And 
hence  it  is,  that  faith  is  called  “ the  faith  of  Christ,”  Gal.  2 : 16.  Phil.  3 :9. 
Because  Christ  is  it  whom  faith  apprehends  immediately,  and  as  for  the 
other  promises,  they  depend  all  on  this,  John  3 : 36.  “Whosoever  believ- 
eth on  him  shall  receive  the  remission  of  sins ; and  he  that  believeth  on  the 
Son  of  God  shall  have  life  everlasting  : verily,  verily,  I say  unto  you,  he 
that  believeth  on  me  hath  everlasting  life,”  John  6 : 47.  0 remember  this 

in  the  first  place,  faith  must  go  unto  Christ ; and  yet  I mean  not  to  Christ, 
as  abstractly  and  nakedly  considered,  but  to  Christ  as  compassed  with  all 
his  promises,  privileges,  benefits. 

2.  Faith  must  go  to  Christ,  as  God  in  the  flesh.  Some  make  this  the 
difference  of  faith’s  acting  betwixt  believers  of  the  Old  and  New  Testament : 
under  the  Old  Testament,  when  Christ  was  but  in  the  promise,  and  not  as 
then  come  in  the  flesh,  their  faith  had  a more  usual  recourse  unto  God  him- 
self; as  for  Christ  (God-man,  Man-God)  they  had  not  so  distinct,  but  only 
a confused  knowledge  of  him,  and  therefore  we  read  not  so  frequently,  and 
usually  of  their  recourse  unto  him,  but  only  unto  God,  2 Chron.  20  : 12. 
“ 0 our  God,  wilt  thou  not  judge  them  ? we  know  not  what  to  do,  but  our 
eyes  are  upon  thee,  And  “ hear  me,  0 Judah,  and  ye  inhabitants  of  Jeru- 
salem, believe  in  the  Lord  your  God,  so  shall  ye  be  established.”  And, 
“ the  Lord  heard  this,  and  was  wroth,  because  they  believed  not  in  God, 
and  trusted  not  in  his  salvation  ;”  Psal.  78  : 21,  22.  but  now,  under  the  New 
Testament,  because  Christ  as  Mediator,  who  was  promised,  is  come,  our 
faith  more  usually  and  immediately  addresseth  itself  unto  Christ  as  God  in 
the  flesh.  God  dwelling  in  our  nature  is  made  more  familiar  to  our  faith, 
than  the  person  of  the  Father,  who  is  merely  God  : God  in  the  flesh  is  more 
distinctly  set  forth  in  the  New  Testament,  and  so  he  is  more  distinctly  to 
be  apprehended  by  the  faith  of  all  believers  : “ Ye  believe  in  God,  (saith 
Christ  to  his  disciples,  whose  faith  and  opinion  of  the  Messiah,  was  till 
Christ’s  resurrection  of  the  same  elevation  with  that  of  the  Old  Testament 
believers,”)  John  14:1.  “Ye  believe  in  God,”  but  he  rests  not  there, 
“ Believe  also  in  me  make  me  the  object  of  your  trust  and  salvation  as 
well  as  the  Father,  “Believe  also  in  me;”  not  only  so,  but  believe  in  the 
first  place  on  me.  One  sweetly  observes,  that  when  faith  and  repentance 
came  more  narrowly  to  be  distinguished  by  their  more  immediate  objects, 
it  is  laid  down  thus,  Acts  20:21.  Repentance  towards  God,  and  faith 
towards  our  Lord  Jesus  Christ,”  not  but  that  God  and  Christ  are  the  objects 
of  both,  but  that  Christ  is  more  immediately  the  object  of  faith,  and  God  is 
more  immediately  the  object  of  repentance,  so  that  we  believe  in  God 
through  believing  in  Christ  first,  and  we  turn  to  Christ  by  turning  to  God 
first.  0 remember  this ! let  your  faith,  in  the  more  direct  and  immediate 
exercise  of  it,  be  pitched  upon  Christ  as  God  in  the  flesh. 


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3.  Faith  must  go  to  Christ  as  God  in  the  flesh,  made  under  the  law  : and 
hence  it  is  that  the  apostle  joins  these  together,  Gal.  4:4.  “ God  sent  his 
Son  made  of  a woman,  made  under  the  law;”  if  Christ  had  been  out  of  the 
compass  of  the  law,  his  being  incarnate,  and  made  of  a woman  had  done  us 
no  good.  Suppose  one  in  debt  and  danger  of  the  law  to  have  a brother  of 
the  same  flesh  and  blood,  of  the  same  father  and  mother,  what  will  this 
avail,  if  that  same  brother  will  not  come  under  the  law,  (i.  e.)  become  his 
surety,  and  undertake  for  him  ? It  is  our  case  ; we  are  debtors  to  God,  and 
there  is  “an  hand  writing  against  us,  and  contrary  to  us,”  Col.  2 : 14. 
Here  is  a bond  of  the  law  which  we  have  forfeited  : now,  what  would 
Christ  avail,  if  he  had  not  come  under  the  law  ? If  he  had  not  been  our 
surety,  and  undertook  for  us  ! Our  faith  therefore  must  go  to  Christ,  as 
made  under  the  law,  not  only  taking  our  nature  upon  him,  but  our  debt 
also,  our  nature  as  men,  and  our  debt  as  sinful  men  ; “ He  hath  made  him- 
self to  become  sin  for  us,  who  knew  no  sin,”  2 Cor.  5 :21.  (i.  e.)  He  made 
him  to  be  handled  as  a sinner  for  us  under  the  law ; though  he  knew  no 
sin  on  his  part,  but  continued  in  all  things  written  in  the  book  of  the  law 
to  do  them.  If  faith  be  inquisitive,  when  vfas  Christ  made  under  the  law  ? 
I answer,  Even  then  when  he  was  circumcised  : thus  Paul  protests,  Gal. 
5 : 3.  “ I testify  to  every  man  that  is  circumcised,  that  he  is  a debtor  to  do 
the  whole  law.”  Christ  at  his  circumcision  entered  into  bond  with  us,  and 
undertook  for  us  ; and  therefore  then,  and  not  till  then,  he  had  his  name 
given  him,”  Luke  2:21.  “ Jesus  a Saviour;”  and  from  that  time  he  was 
a debtor  “ to  do  the  whole  law  :”  not  only  to  suffer,  but  also  to  do,  for  he 
both  satisfied  the  curse,  and  fulfilled  the  commandmeuts.  0 remember 
this ! as  Christ,  and  as  Christ  in  the  flesh,  so  Christ  in  the  flesh,  made 
under  the  law,  is  principally  to  be  in  the  eye  of  our  faith  : if  we  pull  all  to- 
gether, our  first  view  of  faith  is  to  “ look  on  Christ,  God  in  the  flesh,  made 
under  the  law.” 

4.  Faith  going  to  Christ  as  God  in  the  flesh,  and  as  made  under  the  law, 
it  is  principally  to  look  to  the  end  and  meaning  of  Christ,  as  being  God  in 
the  flesh,  and  as  fulfilling  the  law. 

Now,  if  we  would  know  the  meaning  of  Christ  in  all  this,  the  apostle 
tells  us  of  a remote,  and  of  a more  immediate  end. 

1.  Of  a remote  end,  Gal.  4 : 4,  5.  “God  sent  forth  his  Son  made  of  a 
woman,  made  under  the  law,  to  redeem  them  that  were  under  the  law,  tliat 
we  might  receive  the  adoption  of  sons  :”  this  was  Christ’s  meaning,  or  tiae 
remote  end  of  Christ.  Alas  ! we  were  strangers  from  the  adoption,  and  we 
lay  under  the  law  as  men  whom  sentence  had  passed  on  : now  from  this 
latter  we  are  redeemed;  he  was  under  the  law,  that  we  might  be  redeemed 
from  under  the  law : nor  is  that  all,  but  as  we  are  redeemed,  so  are  we 
adopted  the  children  of  God  : and  this  end  I rather  attribute  to  the  life  of 
Christ,  “that  we  might  receive  the  adoption,”  (i.  e.)  from  the  estate  of 
prisoners  condemned,  that  we  might  be  translated  into  the  estate  of  children 
adopted.  0 the  mercy  of  God  ! who  ever  heard  of  a condemned  man  to 
be  afterwards  adopted?  Would  not  a condemned  prisoner  think  himself 
happy  to  escape  with  life  ? But  the  zeal  of  the  Lord  of  hosts  hath  per- 
formed this ; we  are  in  Christ  both  pardoned  and  adopted ; and  by  this 
means  the  joy  and  glory  of  God’s  heavenly  inheritance  is  estated  upon  us; 
0 let  our  faith  look  mainly  to  this  design  and  plot  of  Christ!  he  was  made 
under  the  law,  yea,  and  under  the  directive  part  of  the  law;  by  his  life  he 
fulfilled  every  jot  and  tittle  of  the  law,  by  his  active  obedience,  that  we 
might  be  entitled  to  glory,  that  we  might  be  adopted  to  the  inheritance  of 
the  saints  in  glory. 

2.  For  the  more  immediate  end  of  Christ,  the  apostle  tells  us,  that  Christ 
was  nude  under  the  law,  or  fulfilled  all  righteousness,  Horn.  3 : 4.  “That 


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[BOOK  IY. 


the  law  might  he  fulfilled  in  us.”  In  Christ’s  life  were  we  represented, 
and  so  this  fulfilling  of  all  righteousness  is  accounted  ours,  “That  the  law 
might  be  fulfilled  in  us.”  0 my  soul,  look  to  this ! herein  lies  the  pith 
and  the  marrow  of  thy  justification  ; of  thyself,  thou  canst  do  nothing 
that  is  good,  but  Christ  fulfilled  the  law  in  thy  stead,  and  if  now  thou  wilt 
but  act  and  exercise  thy  faith,  thou  mayest  thereby  find,  and  feel  the  virtue 
and  efficacy  of  Christ’s  righteousness,  and  actual  obedience,  flowing  into  thy 
own  soul.  But  here  is  the  question,  how  should  I manage  my  faith?  Or 
how  should  I act  it  to  feel  Christ’s  righteousness  my  righteousness  ? I an- 
swer, 1.  Thy  way  is  to  discover  and  discern  this  righteousness  of  Christ; 
this  holy  and  perfect  life  of  the  Lord  Jesus  Christ  in  the  whole,  and  in  all 
the  parts  of  it,  as  it  is  laid  down  in  the  written  word  : much  hath  been  said 
of  it  in  those  four  years  of  Christ’s  ministry,  but  especially  in  the  last  year; 
I shall  say  more  anon  in  our  conformity  to  Christ,  whither  also  thou  mayest 
have  recourse.  2.  Thy  way  is  to  believe,  and  to  receive  this  discovery,  as 
sacred  and  unquestionable,  in  reference  to  thy  own  soul,  as  intended  for 
thee,  for  thy  use  and  benefit.  3.  Thy  way  is  to  apprehend,  apply,  and  im- 
prove this  discovery,  according  to  that  judgment  and  proposal,  to  those  uses, 
ends  and  benefits,  to  which  thou  believest  they  were  designed.  Yea,  but 
here  lies  the  question,  how  may  that  be  done  ? I answer, 

1.  Setting  before  thee  that  discovery  (that  perfect  life  of  Christ  in  the 
whole,  and  all  the  parts  of  it)  thou  must  first  endeavor  to  be  deeply  hum- 
bled for  thy  great  inconformity  thereto,  in  whole  and  in  part. 

2.  Still  keeping  thy  spirit  intent  on  the  pattern,  thou  must  quicken,  pro- 
voke, and  increase  thy  sluggish  and  drowsy  soul,  with  renewed,  redoubled 
vigilance  and  industry  to  come  up  higher  towards  it,  and  (if  it  were  pos- 
sible) completely  to  it. 

3.  Yet  having  the  same  discovery,  rule,  and  copy  before  thee,  thou  must 
exercise  faith  thereupon,  as  that  which  was  performed,  and  is  accepted  on 
thy  behalf.  And  so  go  to  God,  and  there  represent,  offer,  and  tender 
Christ’s  holy  life,  and  active  obedience  unto  him.  And  that  first  to  fill  up 
the  defects  of  thy  utmost  endeavor.  Secondly,  To  put  a righteousness, 
price,  value,  and  worth,  upon  what  thou  doest,  and  attainest  to.  Thirdly, 
To  make  Christ’s  righteousness  thy  own,  that  thou  mayest  say  with  the 
Psalmist,  in  way  of  assurance,  “ 0 God,  my  righteousness.”  0 my  soul, 
if,  thou  wouldst  thus  live  by  faith,  or  thus  act  thy  faith  on  Christ’s  life, 
Christ’s  righteousness,  Christ’s  active  obedience,  what  a blessed  life  wouldst 
thou  live  ! Then  mightest  thou  find  and  feel  Christ’s  righteousness  thy 
righteousness;  I say  thy  righteousness,  in  respect  of  its  efficacy,  but  not  in 
respect  of  its  formality;  for  so  sinners  would  be  their  own  mediators.  But 
of  some  of  these  particulars  I shall  speak  more  largely  in  our  conformity 
to  Christ’s  holy  life. 

2.  For  encouragements  to  bring  on  souls  thus  to  believe  on  Christ, 
consider, 

1.  The  fulness  of  this  object;  Christ’s  life  is  full,  it  is  very  comprehen- 
sive; it  contains  holiness  and  happiness,  sanctification  and  justification  : if 
Christ’s  garments  were  healing,,  how  much  more  so  main  and  essential  a 
part  of  Christ,  even  the  half  of  Christ  as  it  were,  for  so  is  Christ’s  life  : 
it  is  vehemently  to  be  suspected,  that  the  true  reason  why  so  much  is  said 
of  his  death,  and  so  little  in  comparison  of  his  life,  it  is  either  because  we 
understand  not  the  fulness  of  his  life,  or  because  we  are  carnal  and  selfish, 
affecting  freedom  from  hell,  more  than  holiness  on  earth,  some  benefit  from 
Christ  more  than  conformity  to  Christ.  0 come  ! see  the  fulness  of  Christ’s 
life  in  reference  to  our  sanctification  ; was  it  not  a most  exact  model  of 
perfection  ? A most  curious  exemplification  of  God’s  whole  word  ? an  ex- 
press idea,  image,  representation  of  the  whole  mind  of  God  ? A full  pre- 


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cedent,  for  all  others  to  walk  by,  to  work  by,  to  live  by  ? And  in  reference 
to  justification,  is  not  Christ’s  life  tbe  object  of  faith  and  justification? 
Nay,  is  not  Christ’s  life  the  object  of  justifying  faith,  as  well  as  Christ’s 
death,  resurrection,  ascension,  intercession  ? The  assertors  of  Christ’s  ac- 
tive and  passive  obedience  for  us,  can  tell  us  of  two  tilings  in  the  law  in- 
tended, one  principal,  viz.  Obedience;  and  another  secondary,  viz.  Male- 
diction, upon  supposition  of  disobedience ; so  that  sin  being  once  com- 
mitted, there  must  be  a double  act  to  justification,  the  suffering  of  the 
curse,  and  the  fulfilling  of  righteousness  anew  ; the  one  is  satisfaction  for 
the  injury  we  have  doue  unto  God  as  our  judge,  and  the  other  is  a per- 
formance of  a service  which  we  owe  unto  God  as  our  Maker.  0 then, 
how  large,  and  full,  and  comprehensive  is  this  life  of  Christ. 

2.  Consider  the  excellency,  the  glory  of  this  object : Christ’s  life  is  glo- 

rious, and  hence  it  is  that  the  righteousness  of  Christ  is  the  most  glorious 
garment  that  ever  the  saints  of  God  did  wear.  It  is  Marlorat’s  saying, 
“ That  the  church  which  puts  on  Christ  and  his  righteousness,  is  more 
illustrious  than  the  air  is  by  the  sun.”  John  thus  sets  her  out  in  his  vision, 
Rev.  12  : 1.  “ And  there  appeared  a great  wonder  in  heaven,  a woman 

clothed  with  the  sun,  and  the  moon  under  her  feet.”  I take  this  to  be  a 
lofty  poetical  description  of  Christ’s  imputed  righteousness.  Imagine  a 
garment  were  cut  out  of  the  sun,  and  put  upon  us,  how  glorious  would  we 
be?  0,  but  the  righteousness  of  Christ  is  much  more  glorious;  no  wonder 
if  the  church  clothed  with  the  sun  “ tread  the  moon  under  her  feet,”  i.  e. 
if  she  trample  on  all  sublunary  things,  which  are  uncertain  and  changeable 
as  the  moon,  Phil.  3 : 8,  9.  “I  count  all  things  but  dung  (saith  Paul)  that 
I may  win  Christ,  and  be  found  in  him,  not  having  my  own  righteousness, 
which  is  of  the  law,  but  that  which  is  through  the  faith  of  Christ,  in  the 
righteousness  which  is  of  God  by  faith.”  When  Paul  compares  Christ’s 
righteousness  with  the  glory  of  the  world,  then  is  the  world  but  dung.  0 
the  glory  ! 0 the  excellency  of  the  righteousness  of  Christ ! 

3.  Consider  the  suitableness  of  this  object ; Christ’s  life,  and  the  virtue 
of  it,  is  most  suitable  to  our  condition : thus  I might  apply  Christ  to  every 
condition ; if  thou  art  sick,  he  is  a physician  : if  thou  fearest  death,  he  is 
the  “ way,  the  truth,  and  the  life  if  thou  art  hungry,  he  is  the  bread  of 
life  : if  thou  art  thirsty,  he  is  the  water  of  life.  But  not  to  insist  on  these 
words,  it  is  the  daily  complaint  of  the  best  saints,  “ 0 my  sins ! I had 
thought  these  sins  had  been  wholly  subdued,  but  now  I feel  they  return 
upon  me  again ; now  I feel  the  springs  in  the  bottom  fill  up  my  soul  again; 
Oh  Tam  weary  of  myself,  and  weary  of  my  life  ! Oh  ! What  will  become 
of  me?”  In  this  case  now  Christ’s  life  is  most  suitable;  his  righteousness 
is  a continual  righteousness;  it  is  not  a cistern  but  “a  fountain  open  for 
thee  to  wash  in,”  Zech.  13  : 1.  As  sin  abounds,  so  grace  in  this  gift  of 
righteousness,  abounds  much  more.  Christ’s  life  in  this  respect  is  com- 
pared to  “changes  of  garments,”  Zech.  3 : 4.  Thou  criest,  “0  what  shall 
become  of  me?  Oh  I feel  new  sins,  and  old  sins  committed  afresh;”  Why, 
but  these  “ changes  of  garments”  will  hide  all  thy  sins : if  thou  art  but 
clothed  with  the  robes  of  Christ’s  righteousness,  there  shall  never  enter 
into  the  Lord  s heart  one  hard  thought  towards  thee  of  casting  thee  off,  or 
of  taking  revenge  upon  any  new  occasion  or  fall  into  sin.  Why,  here  is 
the  blessedness  of  all  those  that  believe.  Oh,  then  believe ; say  not, 
“Would  Christ  be  incarnate  for  me;  would  he  lead  such  a life  for  my 
soul  ! M hy  ? Yes,  for  thy  soul ; never  speak  of  thy  sins  as  if  they 
should  be  any  hinderance  of  thy  faith  : if  the  wicked  that  apply  this 
righteousness  presumptuously  can  say,  “ Let  us  sin  that  grace  may  abound,” 
and  so  they  make  no  other  use  of  grace  but  to  run  in  debt,  and  to  sin  with 
license ; how  much  rather  mayest  thou  say  on  good  grounds,  “ Oh,  let  me 


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[BOOK  IV. 


believe ! Oh,  let  me  own  my  portion  in  this  righteousness  of  Christ ! that 
as  my  sins  have  abounded,  so  my  love  may  abound;  that  as  my  sins  have 
been  exceeding  great,  so  the  Lord  may  be  exceeding  sweet;  that  as  my 
sins  continue  and  increase,  so  my  thankfulness  to  Christ,  and  glory  in  God, 
and  triumph  over  sin,  death  and  the  grave,  may  also  increase.”  Why,  thus 
be  encouraged  to  believe  thy  part  in  the  Lord  Jesus  Christ. 

Sect.  VI. — Of  loving  Jesus  in  that  respect. 

6.  Let  us  love  Jesus  as  carrying  on  the  great  work  of  our  salvation  for 
us  during  his  life.  Now  what  is  love,  but  “a  motion  of  the  appetite,  by 
which  the  soul  unites  itself  to  what  seems  fair  unto  it  ?”  And  if  so,  O 
what  a lovely  object  is  the  life  of  Christ?  Who  can  read  over  his  life? 
Who  can  think  over  his  worthiness,  both  in  his  person,  relations,  actions, 
and  several  administrations,  and  not  love  him  with  a singular  love  ? That 
which  set  the  daughters  of  Jerusalem  in  a posture  of  seeking  after  Christ, 
/was  that  description  of  Christ,  which  the  spouse  made  of  him,  Sol.  Sono-. 
5:10,  11,  12,  13,  14,  15.  “ My  beloved  is  white  and  ruddy,  the  chiefest 
of  ten  thousands.  His  head  is  as  the  most  fine  gold,  his  locks  are  bushy 
and  black,  as  a raven.  His  eyes  are  as  the  eyes  of  doves,  by  the  rivers  of 
water,  washed  with  milk,  and  fitly  set.  His  cheeks  are  as  a bed  of  spices, 
and  sweet  flowers  : his  lips  like  lilies  dropping  sweet  smelling  myrrh, ” &c. 
By  these  are  intimated  unto  us  the  government  of  Christ,  the  unsearchable 
councils  of  Christ,  the  pure  nature  of  Christ,  without  any  impurity  or  un- 
cleanness ; the  gracious  promises  of  Christ,  the  soul-saving  instructions  of 
Christ;  the  holy  actions,  and  just  administrations  of  Christ,  the  tender 
affections  and  amiable  smilings  of  Christ,  the  gracious,  inward,  and  won- 
derful workings  of  Christ;  so  that  he  is  altogether  lovely,  or  he  is  com- 
posed of  loves : from  top  to  toe  there  is  nothing  in  Christ,  but  is  most  fair 
and  beautiful,  lovely  and  desirable. — Now,  as  this  description  inflamed  the 
daughters  of  Jerusalem,  so,  to  act  our  loves  towards  the  Lord  Jesus  Christ, 
take  we  a copy  of  the  record  of  the  Spirit  in  the  scriptures : see  what  they 
say  of  Christ;  this  was  his  own  advice,  “ Search  the  scriptures,  for — they 
are  they  which  testify  of  me/’  John  5 : 39. 

0 my  soul,  much  hath  been  said  to  persuade  thee  to  faith;  and  if  now 
thou  believest  thy  part  in  these  several  actings  of  Christ,  why  let  thy  faith 
take  thee  by  the  hand,  and  lead  thee  from  one  step  to  another;  from  his 
baptism  to  his  temptations,  from  his  temptations  to  his  manifestations;  and 
so  on  : is  not  here  fuel  enough  for  love  to  feed  upon  ? Canst  thou  read  the 
history  of  love  (for  such  is  the  history  of  Christ’s  life)  and  not  be  all  on 
flame  ? Come,  read  again  ! there  is  nothing  in  Christ  but  it  is  all  lovely, 
winning,  and  drawing;  as, 

1.  When  he  saw  thee  full  of  filth,  he  goes  down  into  the  waters  of  bap- 
tism, that  he  might  prepare  a way  for  the  cleansing  of  thyT  defiled  and  pol- 
luted soul. 

2.  When  he  saw  the  devil  ready  to  swallow  thee  up,  or  by  his  baits  to 
draw  or  drag  thy  soul  down  to  hell,  he  himself  enters  into  the  list  with  the 
devil,  and  he  overcomes  him,  that  thou  mightest  overcome,  and  triumph 
with  Christ  in  his  glory. 

3.  When  he  saw  thee  in  danger  of  death,  through  thy  own  unbelief,  for 
u except  thou  sawest  in  his  hands  the  print  of  the  nails,  and  put  thv  finger 
into  the  print  of  the  nails;”  except  thou  hadst  clear  manifestations  of 
Christ  even  to  thine  own  sense,  thou  wouldst  not  believe ; he  condescends 
so  far  to  secure  thy  weakness,  as  to  manifest  himself  by  several  witnesses; 
three  in  heaven,  and  three  on  earth ; yea,  he  multiplies  his  three  on  earth 
to  thousands  of  thousands;  so  many  were  the  signs  witnessing  Christ,  that 
the  disciples  which  testified  of  them  could  say,  John  21 : 25,  <(If  they  should 


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be  written  every  one,  the  world  could  not  contain  the  books  that  should  be 
written.  ” 

4.  When  he  saw  thee  buying  and  selling  in  the  temple,  yea,  making 
merchandise  of  the  temple  itself,  I mean  of  thy  soul,  which  is  the  temple 
of  the  Holy  Ghost;  he  steps  in  to  whip  out  these  buyers  and  sellers,  these 
lusts  and  corruptions  ; 0 (cries  he)  “ will  ye  sell  your  souls  for  trash  : O 
what  is  a man  profited,  though  he  gain  the  whole  world,  and  lose  his  own 
soul  ?” 

5.  When  he  saw  thee  like  the  horse  and  mule,  Prov.  30  : 2,  3.  “ More 
brutish  than  any  man,  not  having  the  understanding  of  a man  ; thou  neither 
learnedst  wisdom,  norhadstthe  knowledge  of  the  most  holy  ;”  he  came  with 
his  instructions,  adding  line  unto  line,  and  precept  on  precept,  “ teaching  and 
preaching  the  gospel  of  the  kingdom,'’  Matth.  4 :23.  ' And  sealing  his  truths 
with  many  miracles  that  thou  mayest  believe,  “ and  in  believing  thou  might- 
est  have  life  through  his  name;”  and  0 what  is  this  but  to  make  thee  wise 
unto  salvation  ! 

6.  When  he  saw  thee  a sinner  of  the  Gentiles,  a stranger  from  the  com- 
monwealth of  Israel,  and  without  God  in  the  world,  he  sent  his  apostles 
and  messengers  abroad  and  bade  them  to  preach  the  gospel  to  thee,  q.  d. 

“ Go  to  such  a one  iu  the  dark  corner  of  the  world,  an  isle  at  such  a distance, 
from  the  nations  of  the  Jews,  and  set  up  my  throne  amongst  that  people  ; 
open  the  most  precious  cabinet  of  love  there,  and  amongst  that  people  tell 
such  a soul,  that  Jesus  Christ  came  into  the  world  to  save  sinners,  of  whom 
he  is  one.”  0 admirable  love  !” 

7.  When  he  saw  thee  cast  down  in  thyself,  and  refusing  thy  own  mercy, 

crying,  and  saying,  “ What?  is  it  possible  that  Jesus  Christ  should  send  a 
message  to  such  a dead  dog  as  I am  ? Why,  the  apostle’s  commission  seems 
otherwise,  Matth.  10  : 6,  6.  “ Go  not  into  the  way  of  the  Gentiles,  or  into 

any  city  of  the  Samaritans,  enter  ye  not ; but  go  rather  to  the  lost  sheep  of 
the  house  of  Israel.”  “0  1 am  a lost  sheep,  but  not  being  of  the  house  of 
Israel,  what  hope  is  there  that  ever  1 should  be  found  ?”  He  then  appear- 
ed, and  even  then  he  spread  his  arms  wide  to  receive  thy  soul : he  satisfied 
thee  then  of  another  commission  given  to  his  apostles,  “ Go,  teach  all  na- 
tions : and  he  cried  even  then,  come  unto  me,  thou  that  art  weary  and  heavy 
laden  with  sin,  and  I will  receive  thee  into  my  bosom,  and  give  thee  rest 
there,”  Matth.  28  : 19. 

8.  When  he  saw  thee  in  suspense,  and  heard  thy  complaint,  “ But  if  I 
come,  shall  I find  sweet  welcome  ? I have  heard,  that  his  ways  are  narrow 
and  strait :”  oh  it  is  an  hard  passage,  an  high  ascent  up  to  heaven,  Luke 
13  : 24.  “Many  seek  to  enter  in  but  shall  not  be  able;”  oh  ! what  shall 
become  of  my  poor  soul  ? Why,  he  told  thee  otherwise,  that  “ all  his  ways 
were  ways  of  pleasantness,  and  all  his  paths  peace,”  Prov.  3 :17.  He  would 
give  thee  his  Spirit,  that  should  bear  the  weight,  and  make  all  light : he 
would  sweeten  the  ways  of  Christianity  to  thee,  that  thou  shouldst  find  by 
experience,  that  “ his  yoke  was  easy,  and  his  burden  was  light,”  Matth. 
11  : 29. 

9.  When  he  saw  the  wretchedness  of  thy  nature,  and  original  pollution, 
he  took  upon  him  thy  nature,  and  by  this  means  took  away  the  original  sin. 
0 here  is  the  lovely  object ! what  is  it  but  the  absolute  holiness  and  perfect 
purity  of  the  nature  of  Christ  1 This  is  the  fairest  beauty  that  ever 
eye  beheld  : this  is  that  compendium  of  all  glories  : now  if  love  be  a motion 
and  union  of  the  appetite  to  what  is  lovely,  how  shouldst  thou  flame  forth 
in  loves  upon  the  Lord  Jesus  Christ?  This  is  rendered  as  the  reason  of 
those  sparklings,  “ Thou  art  fairer  than  the  children  of  men,”  Psal.  45  : 2. 

10.  When  he  saw  thee  actually  unclean,  a transgressor  of  the  law  in 
thought,  word,  and  deed ; then  said  he,  Ileb.  10 : 9.  “ Lo,  I come  to  do 


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thy  will,  0 God  ;”  And  wherefore  will  he  do  God’s  will  but  merely  on  thy 
behalf?  0 my  soul,  canst  thou  read  over  all  those  passages  of  love,  and 
dost  thou  not  yet  cry  out,  “ 0 stay  me,  comfort  me,  for  I am  sick  of  loVe.” 
Can  a man  stand  by  a hot  fiery  furnace,  and  never  be  warmed  ! Oh  for  an 
heart  in  some  measure  answerable  to  these  loves  ! surely  even  good  natures 
hate  to  be  in  debt  for  love  ; and  is  there  in  thee,  0 my  soul,  neither  grace 
nor  yet  good  nature  ? 0 God  forbid  ! awake,  awake  thy  ardent  love  towards 
thy  Lord  Jesus  Christ ! why,  art  thou  rock  and  not  flesh,  if  thou  be  not 
wounded  with  these  heavenly  darts  ? Christ  loves  thee,  is  not  that  enough  ? 
Fervent  affection  is  apt  to  draw  love  where  is  little  or  no  beauty  ; and  ex- 
cellent beauty  is  apt  to  draw  the  heart  where  there  is  no  answer  of  affection 
at  all ; but  when  these  two  meet  together,  what  breast  can  hold  against 
them  ? See,  0 my  soul,  here  is  the  sum  of  all  the  particulars  thou  hast  heard, 
Christ  loves  thee,  and  Christ  is  lovely  : his  heart  is  set  upon  thee,  who  is  a 
thousand  times  fairer  than  all  the  children  of  men  : doth  not  this  double 
consideration,  like  a mighty  loadstone,  snatch  thy  heart  unto  it,  and  almost 
draw  it  forth  of  thy  very  breast  ? 0 sweet  Saviour,  thou  couldst  say  even 
of  thy  poor  church,  (though  laboring  under  many  imperfections)  Sol.  Songs 
4 : 9,  10.  “Thou  hast  ravished  my  heart,  my  sister,  my  spouse,  thou  hast 
ravished  mine  heart  with  one  of  thine  eyes,  with  one  chain  of  thy  neck. 
How  fair  is  thy  love,  my  sister,  my  spouse  ? How  much  better  is  thy  love 
than  wine,  and  the  smell  of  thine  ointments  than  all  spices?”  Couldst 
thou,  0 blessed  Saviour,  be  so  taken  with  the  incurious  and  homely  features  of 
the  church  : and  shall  I not  much  more  be  enamored  with  thy  absolute 
and  divine  beauty  ? It  pleased  thee,  my  Lord,  out  of  thy  sweet  ravishments 
of  thy  heavenly  love,  to  say  to  thy  poor  church,  “ Turn  away  thine  eyes 
from  me,  for  they  have  overcome  me,”  Sol.  Songs  6 : 5.  But  0,  let  me  say 
to  thee,  Turn  thine  eyes  to  me,  that  they  may  overcome  me  : my  Lord,  I 
would  be  thus  ravished,  I would  be  overcome,  I would  be  thus  out  of  myself, 
that  I might  be  all  in  thee.” 

This  is  the  language  of  true  love  to  Christ ; but,  alas  ! how  dully  and 
flatly  do  I speak  it?  0 my  soul,  how  art  thou  out  of  frame  ? In  creature 
communion,  I usually  feel  thee  warm,  and  vigorous ; active,  and  very  strong  ; 
but  now  thy  heart  is  enditing  of  a good  matter,  thou  art  speaking  of  the 
things  which  thou  hast  made  concerning  the  king : thy  words  do  almost 
freeze  between  thy  lips;  how  chill  and  cold  art  thou  in  thy  converse  with 
Jesus  Christ?  Oh  ! this  puts  me  in  mind  of  my  deserts  ; surely  had  Christ’s 
love  been  but  like  this  faint  and  feeble  love  of  miue,  I had  been  a damned 
wretch  without  all  hope.  0 Christ,  I am  ashamed  that  I love  thee  so  little, 
I perceive  thy  loves  are  great  by  all  those  actings  in  thy  life  ; come,  “ blow 
upon  my  garden,”  persuade  me  by  thy  Spirit,  that  I may  love  thee  much  : 
“ Many  sins  are  forgiven  me,”  0 that  I may  love  thee  much. 

Sect.  VII. — Of  joying  in  Jesus , in  that  respect. 

7.  Let  us  joy  in  Jesus,  as  carrying  on  the  great  work  of  our  salvation 
for  us  during  his  life.  But  what  is  there  is  Christ’s  life,  or  in  all  the  pas- 
sages of  his  life  to  stir  up  joy  ? I answer,  All  his  life,  and  all  the  passages 
of  his  life,  if  rightly  applied,  are  excellent  matter  for  the  stirring  up  of  thy 
affection  : indeed  the  main  of  the  work  is  in  the  application  of  Christ’s  life : 
if  ever  we  rejoice  spiritually  in  Christ,  we  must  bring  together  the  object 
and  the  faculty : and  this  union  of  the  object  and  the  faculty  is  usually 
wrought  by  contemplation,  or  by  confidence,  or  by  fruition.  I shall  but  a 
while  insist  on  these,  that  we  may  come  up  at  last  to  rejoice  in  Christ;  yea, 
if  it  were  possible  to  rejoice,  and  again  rejoice. 

1.  Let  us  contemplate  on  this  life  of  Christ.  Let  us  think  of  it  in  our 
niiuds,  there  is  a kind  of  delight  in  knowing  some  things  speculum  ely, 


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which  we  would  abhoi  to  know  experimentally;  and  therefore  the  devil’s 
first  temptation  was  drawn  from  the  knowledge  of  evil  as  well  as  good  : he 
knew  that  the  mind  of  man  would  receive  content  in  the  understanding  of 
that,  which  in  its  own  nature  had  no  perfection  at  all.  Now,  if  there  be  a 
delight  in  the  contemplation  of  evil,  how  much  more  in  the  contemplation 
of  that  which  is  good  ! And  is  not  the  life  of  Christ,  the  graces,  the  vir- 
tues, the  holy  actions,  the  dear  affections  of  Jesus  Christ  to  us-ward  good, 
and  very  good?  Come,  then,  stir  up  our  memories,  let  us  be  settled  men  ! 
Let  us  spend  our  frequent  thoughts  upon  this  blessed  object : the  reason  we 
miss  of  our  joys,  is  because  we  are  so  little  in  contemplations  of  our  Christ. 
It  is  said,  “That  he  pities  us  in  our  sorrows,  but  he  delights  in  us  when  we 
delight  in  him.”  Certainly  he  would  have  us  to  delight  in  him;  and  to 
that  purpose  he  way-lays  our  thoughts,  that  wheresoever  we  look,  we  shall 
still  think  on  him  : 0 my  soul,  cast  thine  eyes  which  way  thou  wilt,  and 
thou  shalt  hardly  look  on  any  thing,  but  Christ  Jesus  hath  taken  the  name 
of  that  very  thing  upon  himself;  What,  is  it  day?  And  dost  thou  behold 
the  sun?  He  is  called  “ the  Sun  of  righteousness,”  Mai.  4 : 2.  Or  is  it 
night?  And  dost  thou  behold  the  stars?  He  is  called  a star,  Numb.  24  : 
17,  19.  “There  shall  come  a star  out  of  Jacob.  — Out  of  Jacob  shall  he 
come  that  shall  have  dominion.”  Or,  is  it  morning?  And  dost  thou  be- 
hold the  morning  star?  He  is  called  “ the  bright  morning-star,”  Lev.  22  : 
16.  Or,  is  it  noon  ? And  dost  thou  behold  clear  light  all  the  world  over 
in  thy  hemisphere?  He  is  called  “the  light,  and  that  light  that  lighteneth 
every  man  that  cometh  into  the  world,”  John  1 : 7,  8,  9.  Or,  to  come  a 
little  nearer,  if  thou  lookest  on  the  earth,  and  takest  a view  of  the  creatures 
about  thee,  seest  thou  the  silly  sheep  ? He  is  called  a sheep,  Isa.  53  : 7. 
“As  a sheep  before  her  shearers  is  dumb,  so  he  openeth  not  his  mouth.” 
Or,  seest  thou  a lamb  bleating  after  the  harmless  sheep  ? He  is  called  a lamb, 
John  1 : 29.  “Behold  the  Lamb  of  God  which  taketh  away  the  sins  of  the 
world.”  Seest  thou  a shepherd  watching  over  his  flock,  by  day  or  night? 
He  is  called  a shepherd,  John  10  : 14.  “ I am  the  good  shepherd,  and 
know  my  sheep,  and  am  kuowu  of  mine.”  Or,  seest  thou  a fouutain,  rivers, 
waters?  He  is  called  a fountain,  Zech.  13  : 1.  “In  that  day  there  shall 
be  a fountain  opened  to  the  house  of  David,  and  to  the  inhabitants  of  Je- 
rusalem, for  sin  aud  for  uncleanness.”  Or,  seest  thou  a tree  good  for  food 
or  pleasant  to  the  eye?  He  is  called  the  tree  of  life,  Prov.  3 : 18.  And 
as  “ the  apple-tree  among  the  trees  of  the  wood  so  is  my  beloved  among  the 
sons,”  Cant.  2 : 3.  Seest  thou  a rose,  a lily,  any  fair  flower  iu  thy  garden? 
lie  is  called  a rose,  a lily,  Cant.  2:1.  “I  am  the  rose  of  Sharon,  and  the 
lily  of  the  valleys;”  or,  to  come  a little  nearer  yet,  art  thou  within  doors? 
John  19  : 9.  “I  am  the  door,  by  me  if  any  man  enter  in  he  shall  be  saved, 
aud  shall  go  in  and  out,  and  shall  flud  pasture.”  Art  thou  adorning  thy- 
self, and  takest  a view  of  thy  garments  ? He  is  called  a garment,  Lorn. 
13  : 14.  “ Put  ye  on  the  Lord  Jesus  Christ.”  Art  thou  earing  meat,  and 
takest  a view  of  what  is  on  thy  table  ? He  is  called  “ bread,  the  bread  of 
God,  true  bread  from  heaven,  the  bread  of  life,  the  living  bread  which  came 
down  from  heaven,”  John  6 : 32,  35,  51.  Why  thus  Christ  way-lays  our 
thoughts,  that  wheresoever  we  look,  we  should  ever  think  of  Christ. — Now 
these  thoughts  of  contemplation  of  Christ  are  they  that  bring  together  the 
object  and  the  faculty  of  joy;  I cannot  think  of  Christ,  or  the  life  of 
Cnri't,  of  Christ  preaching,  or  of  Christ  preached,  but  I must  rejoice  in 
Christ,  as  sometimes  the  apostles  said,  Phil.  1:  18.  “Christ  is  preached, 
whether  in  pretence  or  truth,  1 matter  not,  but  in  that  he  is  preached,  I 
therein  do  rejoice,  yea,  and  will  rejoice.” 

2.  Let  us  consider  in  Christ,  let  us  upon  good  grounds  hope  our  share 
and  interest  in  the  life  of  Christ;  0 this  would  strengthen  our  joy,  yea, 


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fill  us  with  joy  unspeakable  and  glorious  • where  true  joy  is,  there  is  first, 
a thinking  of  the  good  in  our  mind ; and  2dly,  an  expecting  of  it  in  our 
heart.  Hence  it  is,  that  whatsoever  doth  encourage  our  hope,  the  same 
doth  enlarge  our  delight : the  apostle  joins  both  these  together,  Rom.  12  : 
12.  “Rejoice  in  hope:”  hope  and  joy  go  both  together;  if  I have  but 
assured  hope  that  Christ’s  life  is  mine,  I cannot  but  rejoice  therein  ; on  the 
contrary,  if  my  hope  fluctuate,  if  I am  but  uncertain,  if  I look  on  the  in- 
fluence and  benefits  of  Christ’s  life  as  only  possibly  mine,  and  no  farther, 
then  is  my  comfort  but  unstable  and  weak ; sometimes  we  find  Christ  com- 
pared to  a rich  store-house ; “ In  him  (saith  the  apostle)  are  hid  all  the 
treasures  of  wisdom  and  knowledge,”  Col.  2 : 3.  Rut,  alas ! what  am  I 
richer  for  all  his  treasures,  if  I have  no  claim  thereto,  or  interest  therein  ? 
Or  what  can  T joy  in  another’s  riches,  when  I myself  am  wretched,  and 
miserable,  and  poor,  and  blind,  and  naked  ? Look  to  this,  O my  soul,  pe- 
ruse again  and  again  thy  grounds  of  hope  as  afore  laid  down;  do  not 
slightly  run  them  over,  thou  canst  not  be  too  sure  of  Christ ; thou  readest 
in  the  gosp«l  this  and  that  passage  of  thy  Jesus,  canst  thou  lay  thine  hand 
on  every  line,  and  say,  This  passage  is  mine,  this  sermon  was  preached,  and 
this  miracle  was  wrought  for  me,  “ that  1 might  believe,  and  that  in  be- 
lieving I might  have  life  through  his  name?”  0 then,  how  shouldst  thou 
but  rejoice  ? When  Zaccheus,  in  the  sycamore-tree  heard  but  Christ’s 
voice,  “ Zaccheus  make  haste,  and  come  down,  for  to-day  I must  abide  in 
thy  house,”  Luke  19  : 5,  6.  0 what  haste  made  Zaccheus  to  feceive 

Christ?  He  came  down  hastily  and  received  him  joyfully.  This  offer  of 
Christ  to  Zaccheus  is  thine  as  well  as  his,  if  thy  hope  be  right,  “Come 
down,  poor  soul,  (saith  Christ)  “ this  day  must  I abide  in  thy  bouse.”  Q 
then,  what  joy  should  there  be  in  thy  heart  when  Christ  comes  in,  or  when 
thou  feelest  Christ  come  in,  John  3 : 29.  “ The  friend  of  the  bridegroom 
rejoiceth  greatly,  because  of  the  bridegroom’s  voice;”  how  much  more  may 
the  bride  herself  rejoice  ? 

3.  Let  us  come  up  to  more  and  more,  and  more  fruition  of  Christ;  all 
other  things  work  our  delight  but  as  they  look  towards  this  : now,  in  this 
fruition  of  Christ  are  contained  these  things;  First,  A propriety  unto 
Christ,  for  as  a sick  man  doth  not  feel  the  joy  of  a sound  man’s  health,  so 
neither  doth  a stranger  to  Christ  feel  the  joy  of  a believer  in  Christ : how 
should  he  joy  iu  Christ  that  can  make  no  claim  to  him  in  the  least  degree  ? 
But  to  that  we  have  spoken.  Secondly,  A possession  of  Christ,  this  ex- 
ceedingly enlargeth  our  joy.  0 how  sweet  was  Christ  to  the  spouse,  when 
she  could  say,  Sol.  Song  6 : 3.  “ I am  my  well-beloved’s,  and  my  beloved 
is  mine,  he  feedeth  among  the  lilies,”  q.  d.  We  have  taken  possession  of 
each  other,  he  is  mine  through  faith,  and  I am  his  through  love;  we  are 
both  so  knit  by  an  inseparable  union,  that  nothing  shall  be  able  to  separate 
us  two;  “he  feedeth  among  the  lilies,”  he  refresheth  himself  and  his 
saints  by  his*  union  and  communion  with  them  : many  are  taken  up  with 
the  joy  and  comfort  of  outward  possessions,  but  Christ  is  better  than  all ; 
in  one  Christ  is  comprised  every  scattered  comfort  here  below,  “ Christ  is 
mine,”  (saith  the  soul)  “and  all  mine.”  3.  An  accommodation  of  Christ 
to  the  soul,  and  this  is  it  that  completes  our  joy : it  is  not  bare  possession 
of  Christ  which  bringeth  real  delight,  but  an  applying  of  Christ  unto  that 
end  and  purpose  for  which  he  was  appointed  : it  is  not  the  having  of  Christ; 
but  the  using  of  Christ,  which  makes  him  beneficial.  0 the  usefulness  of 
Christ  to  all  believing  souls  ! the  scriptures  are  full  of  this,  as  appears  by 
all  liis  titles  in  scripture;  he  is  “our  life,  our  light,  our  bread,  our  water, 
our  milk,  our  wine ; his  flesh  is  meat  indeed,  and  his  blood  is  drink  in- 
deed.” He  is  our  father,  our  brother,  our  friend,  our  husband,  our  king, 
our  priest,  our  prophet;  he  is  our  justification,  our  sanctification,  our 
wisdom,  our  redemption;  he  is  our  peace,  our  mediation,  our  atonement, 


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our  reconciliation,  our  all  in  all.  Alas  ! I look  on  myself,  and  I see  I am 
nothin",  I have  nothing  without  Jesus  Christ : here  is  a temptation,  I can- 
not resist  it;  here  is  a corruption,  I cannot  overcome  it;  here  is  a persecu- 
tion, I cannot  down  with  it;  well,  but  Christ  is  mine,  I have  interest  in 
Christ,  and  I have  possession  of  Christ,  and  I find  enough  in  Christ  to 
supply  all  my  wants,  he  was  set  up  on  purpose,  to  give  me  grace,  and  to 
renew  my  strength,  so  that  if  I make  my  application  to  Christ,  “ I can  do 
all  things,”  Phil.  4 : 13.  “I  can  suffer  the  loss  of  all  things,”  Phil.  3 : 8. 
I can  conquer  all  things,  nay,  “in  all  things  be  more  than  a conqueror 
through  him  that  loves  me,”  Rom.  8 : 37.  0 the  joy  now  that  this 

accommodation  brings  to  my  soul  ! I see  it  is  nothing  but  Christ,  and 
therefore  I cannot  but  rejoice  in  this  Christ,  or  I must  rejoice  in  nothing  at 
all.  Surely  “we  are  the  circumcision,  which  rejoice  in  Christ  Jesus,  and 
have  no  confidence  in  flesh,”  Phil.  3 : 3. 

0 my  soul  ! where  is  thy  faculty  of  joy  ? Come,  bring  it  to  this  blessed 
object,  the  Lord  Jesus  Christ;  if  thou  knowest  not  how?  First,  contem- 
plate on  Christ,  think  on  those  several  passages  in  his  life  : those  that  lived 
with  him,  and  stood  by  to  see  them,  it  is  said  of  them,  That  “ they  all  re- 
joiced for  the  glorious  things  that  were  done  by  him,”  Luke  13  : 17.  Or 
if  thy  heart  be  so  dull  and  heavy,  that  this  will  not  raise  it  up,  then  look 
to  thy  grounds  of  hope,  and  confidence  in  Christ : so  long  as  thou  doubtest 
of  him,  or  of  thy  interest  in  him,  how  shouldst  thou  rejoice,  or  be  cheer- 
ful in  thy  spirit?  The  poor  man  could  not  speak  it  without  tears,  “Lord, 
I believe,  help  thou  mine  unbelief,”  Mark  9 : 24.  A believing  unbelief,  a 
wavering,  staggering,  trembling  faith  cannot  be  without  some  wounds  in 
spirit;  0 be  confident,  and  this  will  make  thee  cheerful:  or  if  yet  thou 
feelest  not  this  affection  to  stir,  aspire  to  fruition,  yea,  to  more  and  more 
fruition  of  Christ,  and  uuion  with  Christ ; and  to  that  purpose,  consider  thy 
propriety  to  Christ,  thy  possession  of  Christ,  and  the  accommodation  or 
usefulness  of  Christ  to  thy  condition,  whatsoever  it  is.  What!  will  not 
these  things  move  thy  spiritual  delight?  Canst  thou  not  hear  Christ  say, 
“All  I am  is  thirTe,  and  all  I have  done  is  thine,  for  thy  use,  and  for  thy 
benefit?”  And  doth  not  thine  heart  leap  within  thee  at  each  word  ? 0 my 
soul,  I cannot  but  check  thee  for  thy  deadness : it  is  said,  That  when 
“ Christ  was  at  the  descent  of  the  mount  of  Olives,  that  the  whole  multi- 
tude of  disciples  began  to  rejoice,  and  praise  God  with  a loud  voice,  for  all 
the  mighty  works  that  they  had  seen,”  Luke  19  : 37.  What?  A multitude 
of  disciples  rejoicing  in  Christ’s  acts?  And  art  thou  not  one  amongst  the 
multitude  ? If  thou  art  a disciple,  rejoice  thou  : surely  it  concerns  thee  as 
much  as  them,  and  therefore  rejoice;  lift  up  thy  voice  in  harmony  with  the 
rest;  “rejoice,  and  again  rejoice.” 

Sect.  VIII. — Of  calling  on  Jesus  in  that  respect. 

8.  Let  us  call  on  Jesus,  or  on  God  the  Father,  in  and  through  Jesus. 
Thus  we  read,  That  looking  up  to  Jesus,  or  lifting  up  the  eyes  to  Jesus, 
goes  also  for  prayer  in  God’s  book,  Psal.  5:3.  “ My  prayer  will  I direct  to 
thee  (saith  David)  and  will  look  up,”  Psal.  69  : 3.  And  “ mine  eyes  fail 
with  looking  upwards.”  Faith  in  prayer  will  often  come  out  at  the  eye  in 
lieu  of  another  door ; our  affections  will  often  break  out  at  the  window  when 
the  door  is  closed  : thus  “ Stephen  looked  up  to  heaven,”  Acts  7 : 55.  He 
sent  a post,  a greedy,  pitiful,  and  hungry  look  up  to  Jesus  Christ  out  at  the 
window,  at  the  nearest  passage,  to  tell  him,  that  a poor  friend  was  coming 
to  him  ; why  thus,  let  us  look  up  to  Jesus  by  calling  ou  him  : now  this 
calling  on  him  contains  prayer,  and  praise. 

1.  We  must  pray,  that  all  these  transactions  of  Jesus  during  his  life,  or 
during  his  ministry  upon  earth,  may  be  ours;  we  hope  it  is  so,  and  we  be- 


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[book  y. 


lieve  it  to  be  so,  but  for  all  that  we  must  pray  that  it  may  be  so;  there  is 
do  contradiction  betwixt  hope  and  faith,  and  prayer,  but  rather  a concate- 
nation, Mark  9 : 24.  “ Lord,  I believe,”  yet  help  my  unbelief,  or  be  it  to 
me  according  to  my  faith,  how  weak  soever:  it  will  bear  that  sense. 

2.  We  must  praise  God  for  all  those  passages  in  Christ’s  life.  Thus  did 
the  multitude.  “ They  praised  God  with  a loud  voice,  for  all  the  mighty 
works  that  they  had  seen,”  saying,  Luke  19  : 37,  38.  “ Blessed  be  the  king 
that  comes  in  the  name  of  the  Lord,  peace  in  heaven,  and  glory  in  the 
highest.”  What,  my  soul,  hath  Christ  done  all  this  for  thee  ? Was  he 
made  under  the  law,  to  redeem  thy  soul,  and  adopt  thee  for  his  son  to  the 
inheritance  of  heaven  ? Came  he  down  from  heaven,  and  travelled  he  so 
many  miles  on  earth,  to  woo  and  win  thy  heart  ? Spent  he  so  many  sermons, 
and  so  many  miracles  to  work  thee  into  faith  ? 0 how  shouldst  thou  bless, 
and  prize,  and  magnify  his  name  ? How  shouldst  thou  break  out  into  that 
blessed  hymn,  “ To  him  that  loved  us,  and  hath  made  us  kings  and  priests 
unto  God,  and  his  Father,  to  him  be  glory  and  dominion,  for  ever  and  ever, 
Amen,”  JEtev.  1 : 5,  6. 

Sect.  IX. — Of  oonf arming  to  Jesus  in  that  respect. 

9.  Let  us  conform  to  Jesus,  as  he  acted  for  us  in  his  life.  Looking  to 
Jesus  intends  this  especially  ; we  must  look  as  one  looks  to  his  pattern ; as 
mariners  at  sea,  that  they  may  run  a right  course,  keep  an  eye  on  that  ship 
that  bears  the  light ; so,  in  the  race  that  is  set  before  us,  we  must  have  our 
eye  on  Jesus,  our  blessed  pattern.  This  must  be  our  constant  query,  “ Is 
this  the  course  that  Jesus  steered  ?”  Or  that  I may  enlarge  : — 

In  this  particular  I shall  examine  these  three  queries  : 1.  Wherein  we 
must  conform  ? 2.  Why  we  must  conform  ? 3.  How  we  must  conform  to 
this  life  of  Jesus. 

For  the  first,  wherein  we  must  conform  ? I answer, — 

1.  Negatively.  We  must  not,  cannot  conform  to  Christ,  in  those  works 
proper  to  his  Godhead,  as  in  working  miracles.  I deny  not  but  that  the 
works  of  miracles  were  by  way  of  privilege,  and  temporary  dispensation 
granted  to  the  apostles  and  some  others,  but  this  was  but  for  ministry  and 
service,  not  for  their  sanctity  or  salvation  ; nor  must  we  conform  to  Christ 
in  those  works  of  his  mediation,  as,  in  redeeming  souls,  in  satisfying  divine 
justice  for  our  sin,  Psal.  49  : 7.  “No  man  can  redeem  his  brother,  or  give 
to  God  a ransom  for  him,”  1 Tim  2:5.  “ There  is  but  one  Mediator  be- 
tween God  and  men,  the  man  Christ  Jesus.”  Nor  must  we  conform  to 
Christ  in  those  works  of  his  government,  and  influence  unto  his  church,  as 
in  his  dispensing  of  his  Spirit:  iu  quickening  of  his  word  ; in  subduing  of 
his  enemies;  in  collecting  of  his  members:  all  these  are  personal  honors, 
which  belong  unto  Christ,  as  he  is  head  of  the  church  : and  to  these  works, 
if  we  should  endeavor  to  conform,  we  should  crack  our  sinews,  dissolve  our 
silver  cords,  and  never  the  nearer.  Nor  need  we  to  conform  to  Christ  in 
some  other  particulars,  in  his  voluntary  poverty,  “ he  became  poor  for  our 
sakes,”  2 Cor.  8 : 9.  In  his  ceremonial  performances,  as  going  up  to  Jeru- 
salem at  the  feasts  ; in  his  perpetual  grave  deportment : we  never  read  that 
Jesus  laughed,  and  but  once  or  twice  he  rejoiced  in  spirit.  Alas  ! the  de- 
clensions of  our  natures  cannot  come  up  to  this  pattern,  nor  do  I look  at 
these  passages  as  any  acts  of  moral  obedience  at  all. 

2.  Affirmatively  or  positively,  we  must  conform  to  Christ’s  life. 

1.  In  respect  of  his  judgment,  will,  affections,  compassions.  Look  we  at 
his  Spirit,  observe  wrhat  mind  was  in  Jesus  Christ,  and  therein  do  we  en- 
deavor to  conform,  Phil.  2:5.  “Let  the  same  mind  be  in  you  (saith  the 
apostle)  which  was  in  Christ;  aud  “ wre  have  the  mind  of  Christ,”  (^aith 
the  apostle.)  1 Cor.  2 : 16. 


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2.  In  respect  of  his  virtues,  graces,  habitual  holiness,  Matth.  11:29. 
tl  Learn  of  me  (saith  Christ)  for  I am  meek  and  lowly  in  heart,”  Christ  was 
of  a meek  and  gentle  spirit,  “ I beseech  you  by  the  meekness  and  gentle- 
ness of  Christ,”  saith  Paul,  2 Cor.  10:2.  And  Christ  was  of  an  humble 
and  lowly  spirit,  Phil.  2:6,  7.  “ Being  in  the  form  of  God,  he  thought  it 
no  robbery  to  be  equal  with  God  : yet  he  made  himself  of  no  reputation, 
and  took  upon  him  the  form  of  a servant.”  I might  instance  in  all  other 
graces,  for  he  had  them  all  in  fulness,  “ And  of  his  fulness  have  we  all  re- 
ceived, grace  for  grace,”  John  1 : 16. 

3.  In  respect  of  his  words,  talk,  spiritual  and  heavenly  language.  The 
verv  officers  of  the  priests  could  say  of  Christ,  “ Never  man  spake  like  this 
man,”  John  7 : 46  And  sometimes  they  “all  wondered  at  the  gracious 
words  which  proceeded  out  of  his  mouth,”  Luke  4 :22.  He  never  sinned 
in  word,  “ neither  was  guile  found  in  his  mouth  : who,  when  he  was  reviled, 
reviled  not  again,”  1 Pet.  2 : 22,  23.  The  apostle,  speaking  thus  of  Christ, 
he  tells  us,  “ That  herein  Christ  left  us  an  example,  that  we  should  follow 
his  steps,”  verse  21. 

4.  In  respect  of  his  carriage,  conversation,  close  walking  with  God.  The 
apostle  sets  forth  Christ  as  an  high  priest,  who  “ was  holy,  harmless,  unde- 
filed, and  separate  from  sinners,”  Heb.  7 : 26.  And  in  like  manner,  saith 
Peter,  “Ye  are  a chosen  generation,  a royal  priesthood,  a holy  nation,  a 
peculiar  people ; that  ye  would  show  forth  the  virtues  of  him,  who  hath 
called  you  out  of  darkness  into  his  marvellous  light,”  1 Pet.  2 : 9.  that  ye 
should  show  forth  the  virtue,  (i.  e.)  That  in  your  lives  and  conversations, 
you  should  express  those  graces  and  virtues  which  were  so  eminent  and 
exemplary  in  Jesus  Christ : that  you  should  not  only  have  them,  but  that 
you  should  hold  them  forth;  ( euangrlein ,)  the  word  signifies  properly  to 
preach,  so  clearly  should  we  express  the  virtues  of  Christ,  as  if  our  lives 
were  so  many  sermons  of  the  life  of  Christ. 

5.  In  respect  of  all  his  acts,  practices,  duties  of  moral  obedience  : we 
find  in  the  life  of  Christ  many  particular  carriages,  and  acts  of  obedience 
to  his  heavenly  Father,  whereof  some  were  moral,  and  some  ceremonial. 
Now,  all  these  are  not  for  our  imitation,  but  only  such  moral  acts,  as  con- 
cerning which  we  have  both  his  pattern  and  precept:  come  let  us  mark 
this  one  rule,  and  we  need  no  more,  whatsoever  he  commanded,  and  what- 
soever he  did,  of  precise  morality,  we  are  therein  bound  to  follow  his  steps. 
1 join  together  his  commands  and  deeds,  because  in  those  things  which  he 
did,  but  commands  not,  we  need  not  to  conform  ; but  in  those  things  which 
he  both  did,  and  commanded,  we  are  bound  to  follow  him.  In  such  a case, 
his  laws,  and  practice  differ,  but  as  a map  and  guide,  a law,  a judge,  a rule 
and  precedent. 

In  respect  of  all  these  particulars,  and  especially  in  respect  of  Christ’s 
moral  obedience,  the  whole  life  of  Christ  was  a discipline,  a living,  shining 
and  exemplary  precept  unto  men  : and  hence  it  is  that  we  find  such  names 
given  to  him  in  scripture,  as  signify  not  only  pre-emiuence,  but  exemplari- 
ness; thus  he  was  called  “A  prince,  Dan.  9:25.  A leader,  Isa.  55:4. 
A governor,  Matth.  2:6.  A captain,  10.  A chief  shepherd,  1 Pet. 
5:4.  A forerunner  or  conductor  into  glory,  Heb.  6 : 20.  A light  to  the 
Jews,  Exod.  13:21.  A light  to  the  Gentiles,  Luke  2:3.  A light  to 
every  man  that  entereth  into  the  world.”  John  1 :9.  All  which  titles,  as 
they  declared  his  dignity,  so  his  exemplariness,  that  he  was  the  author  and 
pattern  of  holiness  to  his  people.  And  as  for  all  other  saints,  though  they 
are  imitable,  yet  with  limitation  unto  him,  only  so  far  as  they  express  his 
life  in  their  conversation,  1 Cor.  11:1.  “Be  ye  followers  of  me,  even  as  I 
am  of  Christ.” 

For  the  second,  Why  we  must  conform  ? Upon  what  motives  ? I an- 


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swer,  1.  Because  Christ  hath  done  and  suffered  very  much  to  that  end  and 
purpose.  Sometimes  I have  wondered  why  Christ  would  do  so  much,  and 
sulfer  so  much,  as  the  evangelists,  in  their  histories,  relate.  This  I believe, 
that  Jesus  was  perfect  God,  and  perfect  man  ; and  that  every  action  of  his 
life,  and  but  one  hour  of  his  passion  and  death,  might  have  been  satisfac- 
tory, and  enough  for  the  expiation  and  reconcilement  of  ten  thousand 
worlds.  But  now  I am  answered,  that  all  those  instances  of  holiness,  and 
all  those  kinds  of  virtues,  and  all  those  degrees  of  his  passion,  and  all  that 
effusion  of  his  blood,  was  partly  on  this  account,  that  he  might  become  an 
example  to  us,  that  he  might  shine  to  all  the  ages  and  generations  of  the 
world,  and  so  be  a guiding  star,  and  a pillar  of  fire  to  them  in  their  journey 
towards  heaven.  0 my  soul  ! how  doth  this  call  on  thee  to  conform  to 
Christ?  What?  that  a smaller  expense  should  be  enough  to  thy  justifica- 
tion : and  yet  that  the  whole  magazine  should  not  procure  thy  sanctification  ? 
That,  at  a lesser  sum  of  obedience,  God  might  have  pardoned  thy  sin  ; and 
yet,  at  a greater  sum,  thou  wilt  not  so  much  as  imitate  his  holiness?  In  a 
dark  night,  if  an  ignis  fafuris  go  before  thee,  thou  art  so  amused  with  that 
little  flame,  that  thou  art  apt  to  follow  it,  and  lose  thyself;  and  wilt  thou 
not,  follow  the  glories  of  the  Sun  of  righteousness,  who  by  so  many  in- 
stances calls  upon  thee,  and  who  will  guide  thee  into  safety,  and  secure 
thee  against  all  imaginable  dangers?  God  forbid  1 If  it  had  not  been  for 
thy  imitation,  I cannot  think  that  Christ  should  have  lived  on  earth  so 
many  years  to  have  done  so  many  gracious  meritorious  works.  0 think 
of  this ! 

2.  Because  Christ  is  the  best  and  the  highest  exemplar  of  holiness  that 
ever  the  world  had ; hence  we  must  needs  conform  to  Christ,  (as  the 
apostle  argues)  because  “ he  is  the  first  born  among  many  brethren,”  Rom. 
8:29.  The  first  in  every  kind  is  propounded  as  a pattern  of  the  rest; 
now  Christ  is  the  first  born,  Christ  is  the  head  of  all  the  predestinate,  as 
the  first  born  was  wont  to  be  the  head  in  all  families.  The  old  saying  is, 
Regis  ad  exemplar , &c.  A very  deformity  was  sometimes  counted  an 
horror,  if  it  were  an  imitation  of  the  prince  : It  is  storied  of  Nero,  that 
having  a wry  neck,  there  was  such  an  ambition  in  men  to  follow  the  court, 
that  it  became  the  fashion  and  gallantry  of  those  times,  to  hold  their  necks 
awry;  and  shall  not  Christ  the  king  of  saints  be  much  more  imitated  by 
the  saints?  Christ  is  “ the  head  of  the  body,  the  beginning,  the  first  born 
from  the  dead,  in  all  things  he  hath  the  pre-eminence,”  Col.  1 : 18.  And 
the  rule  is  general,  that,  “ That  which  is  first,  and  best  in  any  kind,  is  the 
rule  and  measure  of  all  the  rest.”  Why,  such  is  Christ,  0 then  let  him 
be  the  guide  of  our  life,  and  of  our  manners. 

3.  Because  Christ  doth  not  only  give  us  an  example,  but  he  doth  cherish, 
succor,  and  assist  us  by  its  easiness,  complacency,  and  proportion  to  us. 
Some  sweetly  observe,  that  “ Christ’s  piety  (which  we  must  imitate)  was 
even,  constant,  unblameable,  complying  with  civil  society,  without  any 
affrightment  of  precedent,  or  without  any  prodigious  instances  of  actions, 
greater  than  the  imitation  of  men.”  We  are  not  commanded  to  imitate  a 
life,  whose  story  tells  us  of  ecstasies  in  prayer,  of  abstractions  of  senses,  of 
extraordinary  fastings  to  the  weakening  of  our  spirits,  and  disabling  of  all 
animal  operations;  no,  no;  but  a life  of  justice,  and  temperance,  and  chas- 
tity, and  piety,  and  charity,  and  devotion  ; such  a life  as  without  which 
human  society  cannot  be  conserved  : — And  it  is  very  remarkable,  that 
besides  the  easiness  of  this  imitation,  there  is  a virtue  in  the  life  of  Christ; 
a merit  and  impetration  in  the  several  passages  of  Christ’s  life,  to  work  out 
our  imitation  of  him.  In  the  Bohemian  history,  it  is  reported,  that  Win- 
ceslaus  their  king,  one  winter’s  night  going  to  his  devotion  in  a remote 
church,  his  servant  Pedavivus,  who  waited  on  his  master,  and  endeavored 


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to  imitate  bis  master’s  piety,  be  began  to  faint  through  the  violence  of  the 
snow,  and  cold;  at  last  the  king  commanded  him  to  follow  him,  and  to  set 
his  feet  on  the  same  footsteps  which  his  feet  should  mark,  and  set  down  for 
him ; the  servant  did  so,  and  presently  he  fancied,  or  found  a cure.  Thus 
Christ  deals  with  us;  it  may  be  we  think  our  way  to  heaven  is  troublesome, 
obscure,  and  full  of  objection;  well,  saith  Christ,  “But  mark  my  footsteps; 
come  on  and  tread  where  I have  stood,  and  you  shall  find  the  virtue  of  my 
example  will  make  all  smooth  and  easy;  you  shall  find  the  comforts  of  my 
company,  you  shall  feel  the  virtue  and  influence  of  a perpetual  guide. 

4.  Because  Christ  in  his  word  hath  commanded  us  to  follow  his  steps, 
Matth.  11  : 29.  “Learn  of  me,  for  I am  meek  and  lowly  in  heart.”  John 
13  : 13,  14,  15.  “And  ye  call  me  Master,  and  Lord,  and  ye  say  well,  for 
so  I am  : If  I then  your  Lord  and  master  have  washed  your  feet,  ye  also 
ought  to  wash  one  another’s  feet,  for  I have  given  you  an  example  that  ye 
should  do  as  I have  done  to  you,”  Col.  3 : 12,  13.  “ Put  on  therefore 

bowels  of  mercy,  kindness,  humbleness  of  mind,  meekness,  long-suffering, 
forbearing  one  another,  and  forgiving  one  another ; if  any  man  have  a quar- 
rel against  you,  even  as  Christ  forgave  you,  so  also  do  ye,”  1 Pet.  1 : 15, 
16.  “And  as  he  which  hath  called  you  is  holy,  so  be  ye  holy  in  all  manner 
of  conversation ; because  it  is  written,  Be  ye  holy,  for  I am  holy.” — Against 
this  some  object,  How  can  we  be  holy  as  Christ  is  holy  ? first,  the  thing  is 
impossible ; and,  secondly,  if  we  could,  there  would  be  no  need  of  Christ. 
But  I answer  to  the  first;  the  thing  if  rightly  understood,  is  not  impossible  : 
we  are  commanded  to  be  holy  as  Christ  is  holy,  not  in  respect  of  equality, 
as  if  our  holiness  must  be  of  the  same  compass  with  the  holiness  of  Christ  ; 
but  in  respect  of  quality,  our  holiness  must  be  of  the  same  stamp,  and  truth, 
as  the  holiness  of  Christ;  as  when  the  apostle  saith,  Bom.  13  : 9.  “That 
we  must  love  our  neighbor  as  ourselves  :”  the  meaning  is  not,  that  our  love 
to  our  neighbor  should  be  mathematically  equal  to  the  love  of  ourselves,  for 
the  law  doth  allow  of  degrees  in  love,  according  to  the  degrees  of  relation 
in  the  thing  beloved,  Rom.  12:  9.  “Do  good  unto  all  men,  especially  to 
those  of  the  household  of  faith.”  Love  to  a friend  may  safely  be  greater 
than  love  to  a stranger;  or  love  to  a wife,  or  child,  may  safely  be  greater 
than  love  to  a friend ; yet  in  all  our  love  to  others,  it  must  be  of  the  self 
same  nature,  as  true,  as  real,  as  cordial,  as  sincere,  as  solid  as  that  to  our- 
selves; “We  must  love  our  neighbor  as  ourselves,”  (i.  e)  unfeiguedly  and 
without  dissimulation. — Again,  I answer,  to  the  second,  Christ  is  needful, 
notwithstanding  our  utmost  holiness,  in  two  respects  : 1.  Because  we  can- 
not come  to  full  and  perfect  holiness,  and  so  his  grace  is  requisite  to  pardon 
and  cover  our  failings.  2.  Because  that  which  we  do  attain  unto,  it  is  not 
of,  or  from  ourselves,  and  so  his  Spirit  is  requisite,  to  strengthen  us  unto  his 
service.  We  must  be  holy  as  Christ  is  holy,  yet  still  we  must  look  at  the 
holiness  of  Christ,  as  the  sun,  and  root,  and  fountain;  and  that  our  holiness 
is  but  as  a beam  of  that  sun,  but  as  a branch  of  that  root,  but  as  a stream 
of  that  fountain. 

For  the  third,  How  must  we  conform  to  his  life?  I answer; 

1.  Let  us  frame  to  ourselves  some  idea  of  Christ,  let  us  set  before  us  the 
life  of  Christ  in  the  whole,  and  all  the  parts  of  it,  as  we  find  it  recorded  in 
God’s  book.  It  would  be  a large  picture  if  I should  draw  it  to  the  full, 
but  for  a taste,  I shall  give  it  in  few  lines.  Now  then,  setting  aside 
the  consideration  of  Christ  as  God,  or  as  Mediator,  or  as  the  head  of  his 
church, — 

1.  I look  at  the  mind  of  Christ,  at  his  judgment,  will,  affections ; such  as 
love,  joy,  delight,  and  the  rest;  and  especially  at  the  compassions  of  Jesus 
Christ.  0 the  dear  affections  and  compassions  which  Christ  had  towards 
the  sons  of  men  ! this  was  his  errand  from  heaven,  and  while  he  was  upon 


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the  earth  he  was  ever  acting  it,  I mean  his  pitifulness,  I mean  his  affections, 
and  compassion  “ in  healing  broken  hearts,”  Luke  4 : 18.  So  the  Psalmist, 
Psal.  147  : 3 “ Pie  healeth  the  broken  in  heart,  and  bindeth  up  their 
wounds.”  It  is  spoken  after  the  manner  of  a chirurgeon  : he  had  a tender 
heart  towards  all  broken  hearts:  he  endeavors  to  put  all  broken  bones  into 
their  native  place  again  : nor  speak  I thus  only  of  him  in  respect  of  his 
office;  but  as  he  was  man,  he  had  in  him  such  a mind,  that  he  could  not 
but  compassionate  all  in  misery  : 0 what  bowels,  what  stirrings  and  boilings, 
and  wrestlings  of  a pained  heart,  touched  with  sorrow,  was  ever,  upon 
occasion,  in  Jesus  Christ!  peruse  these  texts,  Matth.  14  : 14.  “ And  Jesus 
went  forth,  and  saw  a great  multitude,  and  he  was  moved  with  compassion 
towards  them,  and  he  healed  their  sick.”  Mark  6:  34.  “And  Jesus  when 
he  came  out,  saw  much  people,  and  was  moved  with  compassion  towards 
them,  because  they  were  as  sheep  not  having  a shepherd.”  Mark  1 : 40,  41. 
“And  there  came  a leper  to  him,  beseeching  him,  and  kneeling  down  to 
him,  and  saying  to  him,  if  thou  wilt,  thou  canst  make  me  clean  : and  Jesus 
moved  with  compassion,  put  forth  his  hand,  and  touched  him,  saying,  I 
will,  be  thou  clean.”  Matth.  15  : 82.  “ Then  Jesu's  called  his  disciples  unto 
him,  and  said,  I have  compassion  on  the  multitude.”  And  for  the  two 
blind  men  that  cried  out,  “ Have  mercy  on  us,  0 Lord,  thou  son  of  David  ;” 
it  is  said,  that  “Jesus  stood  still,  and  he  had  compassion  on  them,  and 
touched  their  eyes,”  Matth.  20  : 34.  And  the  poor  prodigal  returning, 
Luke  15  : 20.  “ When  he  was  yet  a great  way  off,  his  Father  saw  him,  and 
had  compassion,  and  ran,  and  fell  on  his  neck,  and  kissed  him.”  How 
sweet  is  this  last  instance  ! that  our  sense  of  sinful  weakness  should  be  sor- 
row and  pain  to  the  bowels  and  heart  of  Jesus  Christ  ? You  that  are  parents 
of  young  children,  let  me  put  the  case,  If  some  of  you  standing  in  the  rela- 
tion of  a father,  should  see  his  child  sweat  and  wrestle  under  an  over-load, 
till  his  back  were  almost  broken,  and  that  you  should  hear  him  cry,  “ Oh  I 
am  gone,  I faint,  I sink,  I die  :”  would  not  your  bowels  be  moved  to  pity  : 
and  would  not  your  hands  be  stretched  out  to  help  ? Or,  if  some  of  you 
standing  in  the  relation  of  a mother,  should  see  your  sucking  child  fallen 
into  a pit,  and  wrestling  with  the  water,  and  crying  for  help,  would  you  not 
stir,  nor  be  moved  in  heart,  nor  run  to  deliver  the  child  from  being  drowned  ? 
Surely  you  would,  and  yet  all  this  pity  and  compassion  of  yours  is  but  as  a 
shadow  of  the  compassions  and  dear  affections  that  were  and  are  in  the  heart 
of  Jesus  Christ : 0 he  had  a mind  devoid  of  sin,  and  therefore  it  could  not 
but  be  full  of  pity,  mere}’,  and  tender  bowels  of  compassion. 

2.  I look  at  the  grace  in  Christ;  O he  was  full  of  grace,  yea,  full  of  all 
the  graces  of  the  Spirit,  Sol.  Songs  1 : 13,  14.  “A  bundle  of  myrrh  is  my 
well-beloved  to  me  ; — My  beloved  is  unto  me  as  a cluster  of  camphire  in 
the  vineyards  of  Engedi.”  A bundle  of  myrrh  and  a cluster  of  camphire 
denote  all  the  graces  of  the  Spirit:  as  many  flowers  are  bound  together  in 
a nosegay,  so  the  variety  of  the  graces  of  the  Spirit  concentrated  in  the 
heart  of  Jesus  Christ,  Ex.  gr. 

1.  In  him  was  meekness,  Matth.  21  : 5.  “ He  cometh  unto  the  meek  :” 
he  had  a sweet  command  and  moderation  of  his  anger;  he  was  meek  as 
Moses;  nay,  though^ Moses  was  very  meek,  “and  very  meek  above  all  the 
men  which  were  upon  the  face  of  the  earth,”  Numb.  12  : 3,  yet  Christ’s 
meekness  exceeded  Moses’,  as  the  body  doth  exceed  the  shadow. 

2.  In  him  was  humility  : he  saved  not  the  world  by  his  power  but  by  his 
humility:  in  his  incarnation  Christ  would  be  humble;  and  therefore  he 
was  born  of  a poor  virgin,  in  a common  inn  : in  his  life,  his  way  on  earth 
was  a continual  lecture  of  humility : a little  before  his  death,  he  gave  such 
an  example  of  humility  as  never  was  the  like,  John  13  : 5.  “lie  poured 
water  into  a basin,  and  began  to  wash  the  disciples’  feet.”  0 ye  apostles, 


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why  tremble  ye  not  at  the  wonderful  sight  of  this  so  great  humility  ? 
Peter,  what  doest  thou?  Wilt  thou  ever  yield,  that  this  Lord  of  majesty 
should  wash  thy  feet?  Methinks  I hear  Peter  saying,  “What,  Lord,  wilt 
thou  wash  my  feet  ? Art  not  thou  the  Son  of  the  living  God,  the  Creator 
of  the  world,  the  beauty  of  the  heavens,  the  paradise  of  angels,  the  Re- 
deemer of  men,  the  brightness  of  the  Father’s  glory  ? And  I,  what  am  I, 
but  a worm,  a clod  of  earth,  a miserable  sinner?  and  wilt  thou,  notwith- 
standing all  this,  wash  my  feet?  Leave,  Lord,  0 leave  this  base  office  for 
thy  servants;  laydown  thy  towel  and  put  on  thy  apparel  again;  beware 
that  the  heavens,  or  the  angels  of  heaven  be  not  ashamed  of  it,  when  they 
shall  see  that  by  this  ceremony  thou  settest  them  beneath  the  earth  ; take 
heed  lest  the  daughter  of  king  Saul  despise  thee  not,  when  she  shall  see 
thee  girded  about  with  this  towel  after  the  manner  of  a servant,  and  shall 
say,  That  she  will  not  take  thee  for  her  beloved,  and  mu  -h  less  for  her 
God,  whom  she  seeth  to  attend  upon  so  base  an  office.”  Thus  may  I ima- 
gine Peter  to  bespeak  his  master,  but  he  little  knew  what  glory  lay  hid  in 
this  humility  of  Christ;  it  was  for  us,  and  our  example  : an  humble  Christ 
to  make  humble  Christians. 

3.  In  him  was  patience;  0 when  I think  of  Christ’s  labors  in  preaching, 
weariness  in  travelling,  watchfulness  in  praying,  tears  in  compassionating; 
and  when  I add  to  all  these  his  submission  of  Spirit,  notwithstanding  all 
the  affrouts,  injuries,  and  exprobations  of  men  : How  should  I cry  out,  “0 
the  patience  of  Christ !”  The  apostle  tells  us,  1 Pet.  2 : 23,  that  “ when 
he  was  reviled,  he  reviled  not  again,  when  he  suffered,  he  threatened  not, 
but  committed  himself  to  him  that  judgeth  righteously.”  — I have  already 
given  you  a touch  of  the  graces  of  Christ,  which  now  I may  set  before  me. 
In  him  was  wisdom,  and  knowledge,  and  justice,  and  mercy,  and  temperance 
and  fortitude,  and  every  virtue,  or  every  grace  that  possibly  I can  think  of; 
“A  bundle  of  myrrh  is  my  well-beloved  unto  me,  as  a cluster  of  camphire 
in  the  garden  of  Engedi.” 

4.  I look  at  the  conversation  of  Christ  in  word  and  in  deed  , for  his 
words  they  were  gracious.  Not  an  idle  word  ever  came  out  of  the  lips  of 
Christ;  himself  tells  us,  that  “of  every  idle  word  we  must  give  an  ac- 
count,” Matth.  12  : 36.  0 then,  how  free  was  Christ  of  every  idle  word  ! 
He  knew  the  times  and  seasons  when  to  speak,  and  when  to  be  silent;  he 
weighed  every  word  with  every  circumstance,  time,  and  place,  and  manner 
and  matter,  Eccles.  3:7.  “ There  is  a time  to  keep  silence,  and  a time  to 
speak,”  said  Solomon,  when  he  returned  again  to  his  wisdom  ; and  hence 
we  read,  that  sometimes  Jesus  being  accused,  he  held  his  peace,  and  when 
he  was  accused  of  the  chief  priests  and  elders,  he  answered  nothing,  Matth. 
26  : 63,  and  27  : 12.  But  at  other  times  he  pours  out  whole  cateracts  of 
holy  instructions : he  takes  occasion  of  vines,  of  stones,  of  waters,  and 
sheep,  to  speak  a word  in  season;  he  is  still  discoursing  of  the  matters  of 
the  kingdom  of  heaven,  and  he  speaks  such  words  as  give  grace  unto  all 
the  hearers  round  about  him;  so  for  his  deeds  and  actions  they  were  full 
of  grace  and  goodness.  The  apostle  Peter  gives  him  this  character,  (which 
I look  upon  as  a little  description  of  Christ’s  life)  “ who  went  about  doing 
good,”  Acts  10  : 38.  It  was  his  meat  and  drink  to  do  all  the  good  he 
could  : it  was  as  natural  to  him  to  do  good,  as  it  is  for  a fountain  to  stream 
out;  he  was  holy  and  heavenly,  unspotted  every  way;  0 the  sweet  conver- 
sation of  Christ!  How  humbly  carries  he  it  among  men'!  How  benignly 
towards  his  disciples  ! How  pitiful  was  he  towards  the  poor  ! To  whom, 
(as  we  read)  he  made  himself  most  like,  2 Cor.  8:9.  “ He  became  poor, 
that  we  might  be  made  rich,”  he  despised  or  abhorred  none,  no  not  the 
very  lepers  that  were  eschewed  of  all;  he  flattered  not  the  rich  and 
honorable,  he  was  most  free  from  the  cares  of  the  world,  his  prescriptions 


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were,  u Care  not  for  the  things  of  the  morrow;”  and  in  himself  he  was 
never  anxious  of  bodily  needs,  above  all,  he  was  most  solicitous  of  saving 
souls.  Much  more  I might  add,  if  I should  go  over  the  particulars  in  the 
gospel;  but  by  these  few  expressions  of  Jesus  Christ,  we  may  conceive  of 
all  the  rest. 

2.  Let  us  be  humbled  for  our  great  inconformity  to  this  copy  : what  an 
excellent  pattern  is  here  before  us  ? And  how  far,  how  infinitely  do  we 
come  short  of  this  blessed  pattern  ? 0 alas  ! if  Christ  will  not  own  me, 

unless  he  sees  his  image  written  upon  me,  what  will  become  of  my  poor 
soul!  Why,  Christ  was  meek,  and  humble,  and  lowly  in  spirit;  Christ 
was  holy  and  heavenly,  Christ  ever  went  about  doing  good : and  now  when 
I come  to  examine  my  own  heart  according  to  this  original,  I find  naturally 
a mere  antipathy,  a contrariety,  I am  as  opposite  to  Christ  as  hell  and 
heaven  ; 1.  For  my  thoughts;  within  I am  full  of  pride  and  malice;  I am 
full  of  the  spirit  of  the  world ; what  is  there  in  my  heart  but  a world  of 
passions,  rebellions,  darkness  and  deadness  of  spirit  to  good  ? And,  2.  If 
the  fountain  be  so  muddy,  can  I expect  clear  streams  ? What  words  are 
these  that  come  many  a time  from  me  ? Christ  would  not  speak  an  idle 
word,  but  how  many  idle,  evil,  sinful  words  come  daily  flowing  from  my 
lips?  “ Out  of  the  abundance  of  the  heart  the  mouth  speaketh.”  And 
if  I may  guess  at  my  heart  by  my  words,  where  was  my  heart  this  Sabbath, 
and  the  other  Sabbath,  when  my  discourse  was  all  on  my  calling,  or  on  the 
world,  or,  it  may  be,  on  my  lusts,  or  on  my  Delilahs,  on  my  right  hand 
sins,  or  on  my  right  eye  sins?  And,  3.  What  actions  are  these  so  fre- 
quently performed  by  me  ? If  I must  read  my  state  by  my  conversation, 
“whose  image  and  superscription  is  this?”  The  last  oath  I sware,  the 
last  blasphemy  I belched  out,  the  last  act  of  drunkenness,  idolatry,  adultery 
I committed  : (or  if  these  sins  are  not  fit  to  be  named)  the  last  piece  of 
wrong  I did  my  neighbor,  the  last  prank  of  pride  I played  on  the  stage  of 
the  world,  the  last  expense  of  time  when  I did  no  good  in  the  world,  neither 
to  myself  nor  others,  the  last  omission  of  good  as  well  as  commission  of 
evil : 0 my  soul,  whose  image  is  this  ? Is  it  the  image  of  Christ  or  of 
Satan  ? If  the  worst  scholar  in  the  school  should  write  thus  untowardly 
after  his  copy,  would  he  not  be  ashamed  ? If  in  my  heart  and  life  I ob- 
serve so  many  blots  and  stains,  so  great  dissimilitude  to  the  life  of  Christ, 
how  should  I but  lie  in  the  dust  ? 0 wo  is  me  ! what  a vast  disproportion 

is  betwixt  Christ’s  life  and  mine  ? Why  thus,  0 my  soul  shouldst  thou 
humble  thyself ; each  morning,  each  prayer,  each  meditation,  each  self- 
examination,  shouldst  thou  fetch  new,  fresh,  clear,  particular  causes,  occa- 
sions, matters  of  humiliation  : as  thus,  Lo,  there  the  evenness,  gravity, 
graciousness,  uniformity,  holiness,  spiritualities,  divineness,  heavenliness  of 
Jesus  Christ:  lo,  there  the  fragrant  zeal,  dear  love,  tender  pity,  constant 
industry,  unwearied  pains,  patience,  admirable  self-denial,  contempt  of  the 
world  in  Jesus  Christ;  lo,  there  those  many,  yea,  continual,  devout,  divine 
breathings  of  soul  after  God,  his  Father’s  glory,  after  the  spiritual  and  im- 
mortal good  of  the  precious  souls  of  his  redeemed  ones  : Oh  ! all  the  ad- 
mirable meekness,  mercifulness,  clemency,  charity,  with  all  other  excellent 
temperature,  rare  composure,  wonderful  order  of  his  blessed  soul  I 0 the 
sweet  expressions,  gracious  conversation  ! 0 the  glorious  shine,  blessed 

lustre  of  his  divine  soul ! Oh  the  sweet  countenance,  sacred  discourse, 
ravishing  demeanor,  winning  deportment  of  Jesus  Christ ! and  now  I reflect 
upon  myself,  Oh,  alas,  Oh  the  total,  wide,  vast,  utter  difference,  distance, 
disproportion  of  mine  therefrom  ! I should  punctually  answer,  perfectly 
resemble,  accurately  imitate,  exactly  conform  to  this  life  of  Christ,  but  ah 
my  unevenness,  lightness,  vanity  ! Ah  my  rudeness,  grossness,  deformity, 
odiousness,  slightness,  contemptibleness,  execrableness  ! Ah  my  sensuality, 


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brutishness,  devilishness  ! how  clearly  arc  these,  and  all  other  my  enormi- 
ties discovered,  discerned,  made  evident  and  plain,  by  the  holy  life  of 
Jesus?  So  true  is  that  rule,  Contraria  juxta  sr  posrta  mayis  elucescunt. 

3.  Let  us  quicken,  provoke,  and  incense  our  sluggish  drowsy  souls  to  con- 
form to  Christ,  If  we  will  but  strictly  observe  our  hearts,  we  shall  find 
them  very  backward  to  this  duty,  and  therefore  let  us  call  upon  our  souls 
as  David  did,  Psal.  103  : 1.  “ Bless  the  Lord,  0 my  soul,  and  let  all  that 
is  within  me  bless  his  holy  name  let  us  work  upon  our  souls  by  reason- 
ing with  our  own  hearts,  as  if  we  discoursed  with  them  thus,  “ 0 my  heart,,” 
or,  “ 0 my  soul,”  if  in  the  deep  councils  of  eternity  this  was  God’s  great 
design  to  make  his  Son  like  thee,  that  thou  also  mightest  be  like  his  Son, 
how  then  shouldst  thou  but  endeavor  to  conform  ? And  what  says  the 
apostle  ? Rom.  8 : 29.  “ For  whom  he  did  foreknow,  he  also  did  predestinate, 
to  be  conformed  to  the  image  of  his  Son this  was  one  of  his  great  pur- 
poses from  eternity ; this  law  God  set  down  before  he  made  the  world,  that 
I should  conform  to  his  Son ; and  what,  0 my  soul,  wouldst  thou  break  tho 
eternal  bands  of  predestination  ? 0,  God  forbid  ! Again,  if  this  was  one  of 
the  ends  of  Christ’s  coming  to  destroy  the  works  of  the  devil,  to  deface  all 
Satan’s  works,  especially  his  work  in  me,  his  image  in  me,  and  to  set  his 
own  stamp  on  my  soul ; how  then  should  I but  endeavor  to  conform  ? I 
read  but  of  two  ends  of  Christ’s  coming  into  the  world  in  relation  to  us, 
whereof  the  first  was  to  redeem  his  people,  and  the  other  to  purify  his 
people  ; Titus  2 : 14.  “ He  gave  himself  for  us,  that  he  might  redeem  us 
from  all  iniquity,  and  purify  unto  himself  a peculiar  people,  zealous  of  good 
works.”  The  one  is  the  work  of  his  merit,  which  goeth  upward,  to  the 
satisfaction  of  his  Father;  the  other  is  the  work  of  his  Spirit  and  grace, 
which  goeth  downwards  to  the  sanctification  of  his  church  ; in  the  one  he 
bestoweth  his  righteousness  on  us  by  imputation,  on  the  other  he  fashioneth 
his  image  in  us  by  renovation  : and  what,  0 my  soul,  wouldst  thou  destroy 
the  end  of  Christ’s  coming  in  the  flesh  ? Or  wouldst  thou  miss  of  that  end 
for  which  Christ  came  in  relation  to  thy  good  ? 0,  God  forbid  ! again,  con- 
sider the  example  of  the  saints  before  thee;  if  this  was  their  holy  ambition 
to  be  like  their  Jesus,  emulate  them  in  this;  for  this  is  a blessed  emulation. 
It  is  observable  how  the  heathens  themselves  had  learned  a rule  very  near 
to  this;  “ Seneca  advised,  that  every  man  should  propound  to  himself  the 
example  of  some  wise  and  virtuous  personage,  as  Cato,  or  Socrates,  or  the 
like.”  (Senec.  ep.  11.)  And  really  to  take  his  life  as  the  direction  of  all 
their  actions;  but  is  not  the  life  of  Jesus  far  more  precious,  and  infinitely 
more  worthy  of  imitation  ? We  read  in  history  of  one  Cecilia,  a virgin,  who 
accustomed  herself  to  the  beholding  of  Christ  for  imitation,  and  to  that 
purpose  she  ever  carried  in  her  breast  some  pieces  of  the  gospel  which  she 
had  gathered  out  of  all  the  evangelists,  and  thereon  night  and  day  she  was 
either  reading  or  meditating;  this  work  she  carried  on  in  such  a circulation, 
that  at  last  she  grew  perfect  in  it,  and  so  enjoyed  Christ  and  the  gospel,  not 
only  in  her  breast,  but  also  in  the  secrets  of  her  heart;  as  appeared  by  her 
love  of  Christ,  and  confidence  in  Christ,  and  familiarity  with  Christ;  as 
also  by  her  contempt  of  the  world,  and  all  its  glory,  for  Christ’s  sake  ; there 
is  some  resemblance  of  this  in  the  spouse,  when  she  resolved  of  Christ,  Sol. 
Song  1 : 13.  “ lie  shall  lie  all  night  betwixt  my  breasts,”  q.  d.  He  shall 
be  as  near  me  as  near  may  be ; my  meditation  (and  by  consequence  my  imi- 
tation) of  him  shall  be  constant  and  continual ; not  oidy  in  the  day,  but  he 
“shall  lie  all  night  betwixt  my  breasts.”  What,  0 my  soul,  was  this  the 
practice  of  the  saints?  aud  wilt  thou  not  be  of  that  communion?  0,  God 
forbid  ! thus  let  us  quicken  and  provoke  our  souls  to  this  conformity  ; let 
us  excite,  rouse,  incense,  awake,  and  sharpen  our  wretched,  sluggish,  drowsy* 
lazy  souls;  our  faint,  feeble,  flagging,  faltering,  drooping,  languishing  affec 


322 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 


tions,  desires,  endeavors  ! let  us  with  enlarged  industry,  engage  and  en- 
courage our  backward  and  remiss  spirits  to  fall  upon  this  duty  of  conformity, 
again  and  again  ; let  us  come  up  higher  towards  it,  or,  if  possible,  we  may, 
completely  to  it,  that  the  same  mind,  and  mouth,  and  life,  may  be  in  us 
that  was  in  Jesus  Christ,  that  we  may  be  found  to  walk  after  Christ,  that 
we  may  tread  in  the  very  prints  of  the  feet  of  Christ,  that  we  may  climb  up 
after  him  into  the  same  heavenly  kingdom,  that  we  may  aspire  continually 
towards  him,  and  grow  up  to  him,  even  “ to  the  measure  of  the  stature  of 
the  fulness  of  Christ.” 

4.  Let  us  regulate  ourselves  by  the  life  of  Christ : whatsoever  action  we 
go  about,  let  us  do  it  by  this  rule,  what,  would  Christ  have  done  this,  or  at 
least,  would  Christ  have  allowed  this  ? It  is  true,  some  things  are  expedient 
and  lawful  with  us,  which  were  not  suitable  to  the  person  of  Christ.  “ Mar- 
riage is  honorable  with  all  men,  and  the  bed  undefiled ;”  but  it  did  not 
befit  his  person,  who  came  into  the  world  only  to  spiritual  purposes,  to  beget 
sons  and  daughters.  Writing  of  books  is  commendable  with  men,  because 
like  Abel,  being  dead,  they  may  still  speak,  and  teach  these  who  never  saw 
them,  but  it  would  have  been  derogatory  to  the  person  and  office  of  Christ, 
for  it  is  his  prerogative  to  be  in  the  midst  of  the  seven  golden  candlesticks, 
to  be  present  to  all  his  members,  to  teach  by  power,  and  not  by  ministry,  to 
write  his  law  in  the  hearts  of  his  people,  and  to  make  them  his  epistle. 
Contrition,  compunction,  mortification,  repentance  for  sin,  are  acts  and 
duties  necessary  to  our  state  and  condition ; for  we  are  sinners,  and  sinners 
of  the  Gentiles,  u To  whom  God  also  hath  granted  repentance  unto  life,” 
Acts  11  : 18.  But  these  were  in  no  sort  agreeable  to  Christ;  for  he  was 
without  sin,  and  needed  not  repentance,  nor  to  any  part  of  it.  The  several 
states  of  men,  as  of  governors,  kings,  judges,  lawyers,  merchants,  &c.,  are 
convenient  for  us,  otherwise  what  a tax  and  confusion  would  there  be  in 
the  world  ? And  yet  Jesus  never  put  himself  into  any  of  these  states,  John 
18  : 36.  “ My  kingdom  (says  he)  is  not  of  this  world.”  Now,  as  in  these 
things  we  must  only  respect  the  allowance  of  Christ,  so  in  other  things  we 
must  reflect  upon  the  example  of  Christ;  as,  1.  In  sinful  acts  eschewed  by 
Christ.  2.  In  moral  duties  that  were  done  by  Christ. 

1.  In  sinful  acts  eschewed  by  Christ,  as  when  I am  tempted  to  sin,  then 
am  I to  reason  thus  with  myself ; would  my  blessed  Saviour  if  he  were  upon 
earth,  do  thus  and  thus ; When  I am  tempted  to  looseness  and  immoderate 
living,  then  am  I to  ask  conscience  such  a question  as  this,  would  Christ, 
have  done  thus;  Would  he  have  spent  such  a life  upon  earth  as  Ido? 
When  I am  moved  by  my  own  corruption,  or  by  Satan,  to  drunkenness, 
gluttony,  sinful  and  desperate  society,  to  swearing,  cursing,  revenge,  or  the 
like;  then  am  I to  ask,  Is  this  the  life  that  Christ  led?  Or,  if  he  were  to 
live  again,  would  he  live  after  this  manner?  When  I fall  into  passion,  pee- 
vishness, rash  words,  or  if  it  be  but  idle  words,  then  am  I to  consider,  0 but 
would  Christ  speak  thus?  Would  this  be  his  language?  Would  such  a rot- 
ten or  unprofitable  speech  as  this  drop  from  his  honey  lips  ? 

2.  In  case  of  moral  obedience,  concerning  which  we  have  both  his  pattern 
and  precept,  I look  upon  Christ  as  my  rule,  and  I question  thus,  Did  Christ 
frequently  pray  both  with  his  disciples,  and  alone  by  himself?  And  shall  I 
never  in  my  family,  or  in  my  closet  think  upon  God?  Did  Christ  open  his 
wounds  for  me,  and  shall  I not  open  my  mouth  to  him  ? Did  Christ  serve 
God  without  all  self  ends,  merely  in  obedience  and  to  glorify  him  ? And 
shall  I make  God’s  worship  subordinate  to  my  aims  aud  turns?  Did  Christ 
show  mercy  to  his  very  enemies  ? and  shall  I be  cruel  to  Christ’s  very  mem- 
bers? 0 my  soul,  look  on  all  thy  sins,  and  in  all  thy  duties  to  thy  origiual; 
and  measure  them  by  the  holiness  of  Christ.  Whether  in  avoiding  sin,  or 
in  doiDg  duty;  think,  What  would  my  blessed  Saviour  do  in  this  case;  Or, 


LOOKING  UNTO  JESUS. 


323 


CHAP.  V.] 


what  did  he  do  in  the  like  case  when  he  was  upon  earth?  If  we  had  these 
thoughts  every  day,  if  Christ  were  continually  before  our  eyes,  if  in  all  we 
do  or  speak,  we  should  still  muse  on  this,  What  would  Jesus  Christ  say  if 
he  were  here  ? I believe  it  would  be  a blessed  means  of  living  in  comfort 
and  spiritual  conformity  to  the  commands  of  God,  yea,  of  acting  Christ's 
life  (as  it  were)  to  the  life. 

3.  Let  us  look  fixedly  on  Jesus  Christ,  let  us  keep  our  spiritual  eyes 
still  on  the  pattern,  until  we  feel  ourselves  conforming  to  it : it  is  a true 
saying  “That  objects  and  moving  reasons  kept  much  upon  the  mind,  by 
serious  thoughts,  are  the  great  engine,  both  appointed  by  nature  and  grace 
to  turn  about  the  soul  of  man."  If  I may  deliver  it  in  fewer  terms,  “ Ob- 
jects considered  much,  or  frequently,  do  turn  the  soul  into  their  own  na- 
ture." Such  as  the  things  we  are  most  thinking  of  and  considering  of, 
such  will  be  ourselves : or  if  we  be  not  so,  it  is  not  through  any  imperfec- 
tion in  the  object,  (especially  in  such  an  object  as  Jesus  Christ  is,)  but  be- 
cause it  is  not  well  applied,  and  by  consideration  held  upon  the  heart  till  it 
may  work  there,  indeed  the  manner  of  this  working  may  be  secret  and  in- 
sensible, yet  if  we  follow  on  we  shall  feel  it  in  the  issue.  The  beholding 
of  Christ  is  a powerful  beholding : there  is  a changing,  transforming  virtue 
goes  out  of  Christ,  by  looking  on  Christ : can  we  think  of  his  humility  and 
not  be  humble  ? Can  we  think  of  his  meekness  and  gentleness  of  spirit,  and 
yet  we  continue  in  our  fierceness,  roughness,  frowardness  of  spirit  ? Can  a 
proud  fierce  heart  apprehend  a meek,  and  sweet,  and  lowly  Jesus  ! No,  no, 
the  heart  must  be  suitable  to  the  thing  apprehended ; it  is  impossible  other- 
wise, certainly  if  the  look  be  right,  there  must  be  a suitableness  betwixt  the 
heart  and  Christ.  Sight  works  upon  the  imagination  in  brute  creatures ; as 
Laban’s  sheep,  when  they  saw  the  party-colored  rods,  they  had  lambs  suit- 
able : now,  will  sight  work  upon  imagination,  and  imagination  work  a real 
change  in  nature ; and  is  not  the  eye  of  the  mind,  (especially  the  eye  of 
faith)  more  strong  and  powerful  ? If  I but  write  after  a copy,  I shall  in  a 
while  learn  to  write  like  it : if  I seriously  meditate  on  any  excellent  subject, 
it  will  leave  a print  behind  it  on  my  spirit : if  I read  but  the  life  and  death 
of  some  eminently  gracious  and  holy  man,  it  moulds,  and  fashions,  and 
transforms,  and  conforms  my  mind  to  his  similitude;  even  so,  and  much 
more  is  it  in  this  case,  since  the  eye  of  faith  works  in  the  matter,  which  in 
itself  is  operative  and  effectual,  and  therefore  it  cannot  but  work  more  than 
where  there  is  only  simple  imitation,  or  naked  meditation.  0 then  let  us 
set  the  copy  of  Christ’s  life  (as  before  described)  in  our  view,  and  let  us 
look  upon  it  with  both  eyes,  with  the  eye  of  reason,  and  with  the  eye  of 
faith. 

But  how  should  we  keep  the  eye  of  our  faith  on  this  blessed  object,  until 
we  feel  conformity  in  us?  I answer: 

1.  Let  us  set  apart  sometimes  on  purpose  to  act  our  faith  in  this  respect, 

Eccl.  3:1.  “ There  is  a time  for  all  things  uuder  the  sun,"  saith  Solo- 

mon. It  may  be  sometimes  we  are  in  our  civil  employments,  but  then  is 
not  the  time ; yet  when  they  are  doue,  and  the  day  begins  to  close,  if  toge- 
ther with  our  closet  prayer  we  would  fall  on  this  duty  of  looking  unto  Jesus 
by  lively  faith ; how  blessed  a season  might  this  be  ? I know  not  but  that 
some  Christians  may  do  it  occasionally,  but  for  any  that  sets  some  time 
apart  for  it  every  day,  aud  that  in  conscience,  as  we  do  for  prayer,  where  is 
he  to  be  found  ? 

2.  Let  us  remove  hiuderances ; Satan  labors  to  hinder  the  soul  from  be- 
holding Christ  with  the  dust  of  the  world,  “ The  god  of  this  world  blinds 
the  eyes  of  men.’’  0 take  heed  ot‘  fixing  our  eyes  on  this  world’s  vanity ! 
our  own  corruptions  are  also  great  hiuderances  to  this  view  of  Christ;  away, 


324  LOOKING  UNTO  JESUS.  [BOOK  IV. 

away  with  all  carnal  passions,  base  humors,  sinful  desires;  unless  the  soul 
be  spiritual,  it  can  never  behold  spiritual  things. 

3.  Let  us  fix  our  eyes  only  on  this  blessed  object : a moving,  rolling  eye 
sees  nothing  clearly,  1 Pet.  1 : 13.  “ When  the  angels  are  said  to  look 
into  these  things,”  the  word  signifies,  that  they  look  into  them  narrowly, 
as  they  who  bowing  or  stooping  down,  do  look  into  a thing ; so  should  we 
look  narrowly  into  the  life  of  Christ ; our  eye  of  faith  should  be  set  upon  it 
in  a steady  manner,  as  if  all  the  world  could  not  move  us,  as  if  we  forgot 
all  the  things  behind,  and  had  no  other  business  in  the  world  but  this. 

4.  Let  us  look  wishingly  and  cravingly ; there  is  affection  as  well  as  vision 
in  the  eyes;  as  the  lame  man  that  lay  in  Solomon’s  Porch  looked  wishfully 
on  Peter  and  John,  11  Expecting  to  receive  something  of  them,”  Acts  3 : 5. 
So  let  us  look  on  Christ  with  a craving  eye,  with  an  humble  expectation  to 
receive  supply  of  grace  from  Christ,  “ Why,  Lord,  thou  art  not  only 
anointed  with  the  oil  of  gladness  above  thy  fellows,  but  for  thy  fellows ; I 
am  earthly-minded,  but  thou  art  heavenly;  I am  full  of  lusts,  but  the  image 
of  God  is  perfect  in  thee : thou  art  the  fountain  of  all  grace,  an  head  of  in- 
fluence, as  well  as  of  eminence  : thou  art  not  only  above  me,  but  thou  hast 
all  grace  for  me ; and  therefore,  0 give  me  some  portion  of  thy  meekness, 
lowliness,  heavenly-mindedness,  and  of  all  other  the  graces  of  thy  Spirit. 
Surely  thou  art  an  heaven  of  grace,  full  of  bright  shining  stars.  Oh  that 
of  that  fulness  thou  wouldst  give  me  to  receive  even  grace  for  grace  : I pray, 
Lord,  with  an  humble  expectation  of  receiving  from  thee : Oh  let  me  feel 
the  droppings  of  the  two  olive  trees  into  the  golden  candlesticks;  yea  even 
into  my  soul. 

5.  Be  we  assured  that  our  prayer  (if  it  be  in  faith)  is  even  now  heard  : 
never  any  came  to  Christ  with  strong  expectations  to  receive  grace,  or  any 
benefit  prayed  for  that  was  turned  empty  away.  Besides,  Christ  hath  en- 
gaged himself  by  promise  to  write  his  law  in  our  hearts : to  make  us  like 
himself ; “ As  he  which  hath  called  us  is  holy,  so  should,  (yea,  and  so  shall) 
we  be  holy  in  all  manner  of  conversation,”  1 Pet.  1 : 15.  Oh  let  us  build 
on  this  gracious  promise : u Heaven  and  earth  shall  pass  awajT,  before  one 
jot  or  tittle  of  his  word  shall  fail :”  only  understand  we  his  promise  in  this 
sense,  that  our  conformity  must  be  gradual,  not  all  at  once,  2 Cor.  3 : 18. 
u We  all  with  open  face,  beholding  as  in  a glass  the  glory  of  the  Lord,  are 
changed  into  the  same  image  from  glory  to  glory,”  (i.  e .)  from  grace  to 
grace,  or  from  glory  inchoate  in  obedience,  to  glory  consummate  in  our 
heavenly  inheritance. 

6.  If,  notwithstanding  all  this,  we  feel  not  for  the  present  this  conformity 
in  us,  at  least  in  such  a degree,  let  us  act  over  the  same  particulars  again 
and  again  : the  gifts  of  grace  are  therefore  communicated  by  degrees,  that 
we  might  be  taken  off  from  living  upon  a received  stock  of  grace ; and  that 
we  might  still  be  running  to  the  spring,  and  drinking  there  : why,  alas  ! we 
have  a continual  need  of  Christ’s  letting  out  himself  and  grace  into  our 
hearts,  and  therefore  we  must  wait  at  the  well-head  Christ;  we  must  look 
on  Christ,  as  appointed  on  purpose  by  his  father  to  be  the  beginner  and 
finisher  of  our  holiness ; and  we  must  believe  that  he  will  never  leave  that 
work  imperfect  whereunto  he  is  ordained  of  the  Father.  “ We  may  be  con- 
fident, (saith  the  apostle)  of  this  very  thing,  that  he  which  hath  begun  a 
good  work  in  us,  will  perform  it,  or  finish  it  until  the  day  of  Jesus  Christ,” 
Phil.  1:6.  Oh  then,  be  not  weary  of  this  work  until  he  accomplish  the 
desires  of  thy  soul. 

I have  now  done  with  this  subject : only  before  I finish,  one  word  more. 
Sometimes  I have  observed  that  many  precious  souls  in  their  endeavors 
after  grace,  holiness,  sanctification,  have  been  frequent  in  the  use  of  such 
and  such  means,  duties,  ordinances : wherein  I cannot  say,  but  they  have 
done  well ; and  for  their  help,  I therefore  composed  that  piece  called  Media  : 


LOOKING  UNTO  JESUS. 


325 


CHAP.  V.] 


but  of  all  the  ordinances  of  Christ,  this  looking  unto  Jesus  is  made  least  use 
of  though  it  be  chief  of  all ; it  is  Christ,  (when  all  is  done)  that  is  that  great 
ordinance  appointed  by  God  for  grace  and  holiness  ; and  certainly  those 
souls  which  trade  immediately  with  Jesus  Christ,  will  gain  more  in  a day, 
than  others  in  a month,  in  a year.  I deny  not  other  helps,  but  amongst 
them  all,  if  I would  make  choice  which  to  fall  upon,  that  I may  become 
more  and  more  holy,  I would  set  before  me  this  glass,  (%.  e.)  “ Christ’s  holy 
life,”  the  great  exemplar  of  that  holiness  : we  were  at  first  created  after  his 
image  in  holiness,  and  this  image  we  lost  through  our  sin,  and  to  this  image 
we  should  endeavor  to  be  restored  by  imitation  : and  how  should  this  be 
done,  but  by  looking  on  Christ  as  our  pattern?  By  running  through  the 
several  ages  of  Christ,  and  by  observing  all  his  graces,  and  gracious  actings  ? 
In  this  respect  I charge  thee,  0 my  soul,  (for  to  what  purpose  should  I 
charge  others,  if  I begin  not  at  home,  and  with  thee  ?)  that  thou  make  con- 
science of  this  practical,  evangelical  duty ; 0 be  much  in  the  exercise  of  it ! 
not  only  in  the  day  intend  Christ,  but  when  night  comes,  and  thou  liest 
down  on  thy  bed,  let  thy  pillow  be  as  Christ’s  bosom,  in  which  John  the 
beloved  disciple  was  said  to  lean  : there  lean  thou  with  John,  yea,  lie  thou 
between  his  breasts,  aod  “ let  him  lie  all  night  betwixt  thy  breasts,”  Sol. 
Song.  1 : 13.  Thus  mayest  thou  “lie  down  in  peace  and  sleep,  and  the 
Lord  only  will  make  thee  to  dwell  in  safety,”  Psal.  4 : 8.  And  when  the 
day  returns  again,  have  this  in  mind,  yea,  in  all  thy  thoughts,  words  and 
deeds,  ever  look  into  Jesus  as  thy  holy  exemplar,  say  to  thyself,  “ If  Christ 
my  Saviour  were  now  upon  earth,  would  these  be  his  thoughts,  words  and 
deeds?  Would  he  be  thus  disposed  as  I now  feel  myself?  Would  he  speak 
these  words  that  I am  now  uttering?  Would  he  do  this  that  I am  now 
putting  my  hand  unto  ? 0 let  me  not  yield  myself  to  any  thought,  word 

or  action,  which  my  dear  Jesus  would  be  ashamed  to  own  !”  Yea,  (if  it  were 
possible  for  thee  to  be  so  constant  in  this  blessed  duty)  going  and  standing, 
sitting  and  lying,  eating  and  drinking,  speaking  and  holding  thy  peace,  by 
thyself,  or  in  company,  cast  an  eye  upon  Jesus:  for  by  this  means  thou 
canst  not  choose  but  love  him  more,  and  joy  in  him  more,  and  trust  in  him 
more,  and  become  more  and  more  familiar  with  him,  and  draw  more  and 
more  grace  and  virtue  and  sweetness  from  him.  0 let  this  be  thy  wisdom, 
to  think  much  of  Christ,  so  as  to  provoke  thee  to  the  imitation  of  Christ ! 
then  shalt  thou  learn  to  contemn  the  world,  to  do  good  to  all,  to  injure  no 
man,  to  suffer  wrong  patiently ; yea,  to  pray  for  all  those  that  despitefully 
use  thee  and  persecute  thee,  then  shalt  thou  learn  to  condescend  to  the 
weak,  to  condole  sinner’s’  cases,  to  embrace  the  penitent,  to  obey  superiors, 
to  minister  to  all : then  shalt  thou  learn  to  avoid  all  boasting,  bragging, 
scandal,  immoderate  eating  and  drinking  : in  a word,  all  sin.  Then  shalt 
thou  learn  to  “ bear  about  in  thy  body  the  dying  of  our  Lord  Jesus  Christ, 
that  the  life  also  of  Jesus  may  be  made  manifest  in  thy  body  so  the  apos- 
tle, “ for  we  which  live  are  always  delivered  unto  death  for  Jesus’  sake, 
that  the  life  also  of  Jesus  might  be  made  manifest  in  thy  mortal  flesh,” 
2 Cor.  4 : 10, 11.  Why,  this  is  to  follow  Christ’s  steps,  he  descended  from 
heaven  to  earth  for  thy  sake ; do  thou  trample  on  earthly  things,  “ Seek 
after  the  kingdom  of  God  and  his  righteousness,”  for  thy  own  sake  : though 
the  world  be  sweet,  yet  Christ  is  sweeter ; though  the  world  prove  bitter, 
yet  Christ  sustained  the  bitterness  of  it  for  thee ; and  now  he  speaks  to 
thee,  as  he  did  to  Peter,  Andrew,  James,  and  John,  “ Come  follow  me;” 
0 do  not  faint  in  the  way,  lest  thou  lose  thy  place  in  thy  country,  that 
kingdom  of  glory. 

Thus  far  we  have  looked  on  Jesus  as  our  Jesus  in  his  life,  during  the 
whole  time  of  his  ministry  : our  next  work  is  to  look  to  Jesus  carrying  on 
the  great  work  of  man’s  salvation,  during  the  time  of  his  suffering,  and  dy- 
ing on  the  cross,  until  his  resurrection  from  the  dead. 


LOOKING  UNTO  JESUS, 


IN  HIS  DEATH. 


THE  FOURTH  BOOK.— PART  III. 


CHAPTER  I. 


Is  it  nothing  to  you,  all  ye  that  pass  by?  Behold  and  see.  Lam.  1 : 12. 
Consider  him  who  hath  endured  such  contradiction  of  sinners  against  himself 

Heb.  12 : 3. 


Sect.  I. — Of  the  Day  of  Christ’s  Sufferings , divided  into  parts  and  hours. 

The  Sun  of  righteousness  that  arose  with  healing,  we  shall  now  see  go 
down  in  a ruddy  cloud : and  in  this  piece,  (as  in  the  former)  we  must  first 
lay  down  the  object,  and  then  direct  you  to  look  upon  it. 

The  object  is  Jesus,  carrying  on  the  work  of  man’s  salvation  during  the 
time  of  his  sufferings.  Now,  in  all  the  transactions  of  this  time,  we  shall 
observe  them  as  they  were  carried  on  successively  in  those  few  hours  of  his 
passion  and  death. 

As  this  work  of  man’s  salvation  was  great,  so  we  cannot  but  observe 
how  every  piece  of  it  was  carried  on  in  its  due  time,  even  from  eternity 
to  eternity.  The  very  time  of  Christ’s  passion  depended  not  on  the  will 
of  man,  for  his  enemies  sought  many  a time  before  to  slay  him,  as  Herod 
in  his  infancy,  Matth.  2 : 16.  The  Jews  in  his  riper  age,  when  sometimes 
they  took  up  stones  to  stone  him,  John  8 : 59.  and  sometimes  they  would 
have  broken  bis  neck  from  an  hill,  Luke  4 : 29.  but  his  time  was  not  then 
come.  We  read  of  the  Paschal  Lamb  that  it  was  to  be  slain,  Exod.  12  : 2. 
6.  On  the  fourteenth  day  of  the  first  month  called  Abib  or  Nisan,  at  the 
full  of  the  moon,  in  the  evening,  or  between  the  evenings  : some  think  this 
month  answers  to  our  March,  others  to  our  April,  I shall  not  be  too  curi- 
ous in  the  inquisition,  for  I think  it  not  worth  the  while ; only  this  I can- 
not but  observe,  that  the  same  day  that  the  lamb  must  be  slain,  must  our 
Paschal  Lamb  begin  his  sufferings : and  as  then  it  was  full  moon,  so  it 
notes  unto  us  the  fulness  of  time  which  now  was  come ; and  as  it  was  in 
such  a month,  as  when  light  prevails  against  darkness  and  every  thing 
revives  and  springs,  so  Christ  (by  his  sufferings)  was  to  chase  away  our 
darkness  and  death;  and  to  bring  in  light,  and  life,  and  a blessed  spring  of 
grace  and  glory  : and  as  it  was  to  be  slain  in  the  evening,  or  between  the 
evenings;  so  must  Christ  the  true  Paschal  Lamb,  be  sacrificed  about  the 
very  same  hour  that  the  mystical  lamb  was  slain.  To  understand  which 
we  must  know,  that  the  Jews  distinguished  their  artificial  day  into  four 

(326) 


LOOKING  UNTO  JESUS. 


327 


CHAP.  I.] 

parts,  from  six  to  nine,  from  nine  to  twelve,  from  twelve  to  three,  from 
three  to  six.  This  last  part  was  counted  the  evening  of  the  day;  and  the 
next  three  hours  the  evening  of  the  night : now,  in  this  last  part  of  the 
day  used  the  paschal  lamb  to  be  slain ; and  after  it  was  slain,  some  time 
was  taken  up  to  dress  it  whole  for  supper;  so  Christ,  at  the  fourth  part  of 
the  day,  at  their  ninth  hour,  that  is,  at  our  three  of  the  clock  in  the  after- 
noon, “ between  the  evenings,  with  a loud  voice,  yielded  up  the  Gkost.,, 
Matth.  27 : 50. 

For  the  whole  time  of  these  last  and  extreme  sufferings  of  Christ,  I shall 
reduce  them  to  somewhat  less  than  one  natural  day ; or,  if  we  may  take  the 
whole  day  before  us,  consisting  of  twenty-four  hours,  and  begin  with  the 
evening,  and  according  to  the  beginning  of  the  natural  days  from  the 
creation,  (as  it  is  said,  Gen.  1:5.  “ The  evening  and  the  morning  made 
the  first  day,”)  in  this  revolution  of  time,  I shall  observe  these  several 
passages.  — As, 

1.  About  six  in  the  evening,  Christ  celebrated  and  eat  the  passover 
with  his  disciples,  at  which  time  he  instituted  the  sacrament  of  the  Lord’s 
supper;  and  this  continued  till  the  eighth  hour. 

2.  About  eight  in  the  evening,  he  washed  his  disciples’  feet,  and  then 
leaning  on  the  table,  he  pointed  out  Judas  that  should  betray  him;  and 
this  continued  until  the  ninth  hour. 

3.  About  nine  in  the  evening,  (the  second  watch  in  the  night)  Judas, 
that  traitor,  went  from  the  disciples;  and,  in  the  mean  time,  Christ  made 
that  spiritual  sermon,  and  afterwards  that  spiritual  prayer  recited  only  by 
John,  John  14.  15.  16.  17.  chapters;  and  this,  together  with  a psalm  they 
sung,  continued  at  least  until  the  tenth  hour.  Thus  far  we  proceeded 
before  we  had  done  with  the  life  of  Christ.  That  which  concerns  his 
passion  follows  immediately  upon  this;  and  of  that  only  I shall  take  notice 
in  my  following  discourse. 

The  passion  of  Christ  I shall  divide  between  the  night  and  the  day. 

1.  For  tfcie  night,  and  his  sufferings  therein,  we  may  observe  these  periods, 
or  thereabouts.  As, — 

1.  From  ten  to  twelve  he  goes  over  the  brook  Cedron  to  the  garden  of 
Gethsemane,  where  he  prayed  earnestly,  and  sweat  water  and  blood. 

2.  From  twelve  to  three  he  is  betrayed ; and  by  the  soldiers  and  other 
offieers  he  is  bound,  and  brought  to  Jerusalem,  and  carried  into  the  house 
of  Annas,  who  was  one  of  the  chief  priests. 

3.  From  three  till  six,  they  led  him  from  Annas  to  Caiaphas,  when  he 
and  all  the  priests  of  Jerusalem  sat  upon  Jesus  Christ;  and  there  it  was 
that  Peter  denied  Christ;  and  at  last  the  whole  Sanhedrim  of  the  Jews 
gave  their  consent  to  Christ’s  condemnation. 

2.  The  night  thus  despatched,  at  six  in  the  morning,  about  sun  rising, 
our  Saviour  was  brought  unto  Pilate,  and  Judas  Iscariot  hanged  himself, 
because  he  had  betrayed  the  innocent  blood. — About  seven  in  the  same 
morning,  Christ  is  carried  to  Herod,  that  cruel  tyrant,  who,  the  year  be- 
fore, had  put  John  the  Baptist  to  death.  At  eight  of  the  same  day,  our 
Saviour  Christ  is  returned  to  Pilate,  who  propounded  to  the  Jews,  whether 
they  would  have  Jesus  or  Barabbas  let  loose  unto  them. — About  the  ninth, 
(which  the  Jews  call  the  third  hour  of  the  day,)  Christ  was  whipped  and 
crowned  with  thorns.  About  ten,  Pontius  Pilate  brought  forth  Jesus  out 
of  the  common  hall,  saying,  “ Behold  the  man  and  then  in  the  place 
called  Gabbatha,  he  publicly  condemned  Christ  to  be  crucified.  About 
eleven  our  Saviour  carried  his  cross,  and  was  brought  to  the  place  called 
Golgotha,  where  he  was  fastened  on  the  cross,  and  lifted  up,  “as  Moses 
lifted  up  the  serpent  in  the  wilderness.” — About  twelve  (in  that  meridian 
which  the  Jews  call  the  sixth  hour)  that  supernatural  eclipse  of  the  sun 


328 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 


happened. — And  about  three  in  the  afternoon,  (which  the  Jews  call  the 
ninth  hour)  the  sun  now  beginning  to  receive  his  light,  Christ  cried,  “ It 
is  finished  ;”  and  commending  his  Spirit  into  his  Father’s  hands,  he  gave 
up  the  ghost. — I shall  add  to  these,  That  about  four  in  the  afternoon  our 
blessed  Saviour  was  pierced  with  a spear : and  there  issued  out  of  his  side 
both  blood  and  water. — And  about  five,  (which  the  Jews  call  the  eleventh, 
and  the  last  hour  of  the  day)  he  was  buried  by  Joseph  of  Arimathea,  and 
Nicodemus.  — So  that  in  this  round  of  one  natural  day,  you  see  now  the 
wonderful  transactions  of  Christ’s  sufferings.  I shall  take  them  in  order, 
and  begin  with  his  sufferings  in  that  night  before  his  crucifying.  “And 
Jesus  said  unto  his  disciples,  all  ye  shall  be  offended  because  of  me  this 
night,”  Matth.  26  : 31.  And  lie  said  unto  Peter,  “That  this  day,  even  in 
this  night,  before  the  cock  crow  twice,  thou  shalt  deny  me  thrice,”  Mark 
14  : 30. 

Sect.  II. — Of  the  brook  over  which  Christ  passed. 

The  first  passage  of  that  night,  was  Christ’s  going  over  the  brook  Cedron 
to  the  garden  of  Gethsemane.  “ When  Jesus  had  spoken  these  words,  he 
went  forth  with  his  disciples  over  the  brook  Cedron,  where  was  a garden, 
into  which  he  entered,  and  his  disciples,”  John  18  : 1. 

In  this  passage  observe  we  these  particulars.  1.  The  river  over  which 
they  passed.  2.  The  garden  into  which  they  entered.  3.  The  prayer  he 
there  made;  and  the  dolors  and  agonies  he  there  suffered. 

1.  He  and  his  disciples  went  over  the  brook  Cedron.  So  it  was  called 
(say  some)  from  the  many  cedars  that  grew  all  along  the  banks;  or,  (say 
others)  from  the  darkness  of  the  valley  : so  Kader  signifies  darkness  : and 
this  was  done  to  fulfil  a prophecy,  “ He  shall  drink  of  the  brook  in  the  way,” 
Psal.  110  : 7.  By  the  brook  or  torrent,  we  may  understand  mystically  the 
wrath  of  God,  and  the  rage  of  men,  the  very  afflictions  which  befel  Jesus 
Christ;  and  by  his  “drinking  of  the  brook,”  we  may  understand  Christ  en- 
during afflictions ; or  (as  others)  his  enduring  many  afflictions,  and  not  a 
few.  1.  That  afflictions  are  understood  by  waters,  we  find  it  very  frequently 
in  scriptures;  “ The  sorrows  of  death  compassed  me,  and  the  floods  of  Belial 
made  me  afraid,”  Psal.  18  : 4.  — “Beep  calleth  unto  deep,  at  the  noise  of 
the  water-spouts,  all  thy  waves  and  thy  billows  are  gone  over  me,”  Psal.  42  : 7. 
And,  “ Ssve  me,  0 God,  for  the  waters  are  come  in  unto  my  soul,”  Psal. 
69  : 1.  “And 'if  it  had  not  been  the  Lord,  who  was  on  our  side,  — then 
the  waters  had  overwhelmed  us,  the  stream  had  gone  over  our  souls,  then 
the  proud  waters  had  gone  over  our  souls,”  Psal.  124  : 1,4,  5. 

2.  As  waters  signify  afflictions,  so  Christ  drinking  of  those  waters,  it 
signifies  “ Christ’s  suffering  of  afflictions ; or,  as  others,  it  signifies  “ Christ’s 
suffering  of  many  afflictions.”  Thus  we  find  together  two  words  with  rela- 
tion thereunto,  “Are  ye  able  to  drink  of  the  cup  (saith  Christ)  that  I shall 
drink  of,  and  to  be  baptized  with  the  baptism  that  I am  baptized  with  ?” 
Matth.  20  : 22.  He  that  drinketh  hath  the  water  in  him;  and  he  that  is 
baptized,  dipped  or  plunged,  hath  the  water  about  him  : so  it  notes  the 
variety  or  universality  of  afflictions  which  Christ  suffered;  it  was  within 
him,  and  it  was  about  him ; he  was  every  way  afflicted. 

Not  to  speak  yet  of  those  sufferings,  which  yet  we  are  not  come  to  speak 
unto,  we  find  here  in  the  way,  betwixt  the  city  and  the  garden,  that  Christ 
went  over  the  brook  Cedron  : in  the  night  he  wades  through  the  waters, 
yea,  in  a cold  night  he  wades  through  cold  waters  on  bare  feet;  and  as  he 
wades  through  them,  he  drinks  of  them;  he  doth  not  sip,  but  drink;  “He 
shall  drink  of  the  brook  in  the  way.”  I know  some  would  not  have  this 
prophecy  accomplished  till  after  Christ’s  apprehension,  when  it  is  said,  That 
the  rude  rout  brought  him  again  to  Jerusalem,  over  the  brook  Cedron;  and 


LOOKING  UNTO  JESUS. 


329 


CHAP.  I.] 

then  he  drunk  of  the  brook  : but  I find  no  mention  of  this  brook  in  scrip- 
ture at  such  a time : only  now,  in  this  way,  I find  these  passages,  1.  His 
conference  with  his  disciples  as  they  go  along.  2.  The  disciples’  reply  upon 
his  conference.  3.  His  dolorous  passage  over  the  brook,  betokening  the 
very  wrath  of  God. 

1.  In  the  way*  he  hath  a serious  conference  with  his  disciples:  so  the 
evangelist,  Matth.  26  : 30,  31.  “And  when  they  had  sung  an  hymn,  they 
went  out  towards  the  mount  of  Olives;  and  then  saith  Jesus  unto  them,  all 
ye  shall  be  offended  because  of  me  this  night,  for  it  is  written,  I will  smite 
the  shepherd,  and  the  sheep  of  the  flock  shall  be  scattered  abroad.”  Christ 
now  begins  the  story  of  his  passiou : “the  shepherd  shall  be  smitten;”  and 
he  proves  it  from  God’s  decree,  and  from  the  prophecy  of  the  prophet,  Zech. 
13 : 7.  “ Awake,  0 sword,  against  my  shepherd,  and  against  the  man  that 
is  my  fellow, — smite  the  shepherd,  and  the  sheep  shall  be  scattered  abroad.” 
God  the  Father  is  here  brought  in,  as  drawing  and  whetting  his  sword,  and 
calling  upon  it,  to  do  execution  against  Jesus  Christ;  God  the  Father  had 
an  hand  in  the  sufferings,  “It  pleased  the  Lord  to  bruise  him,  be  hath  put 
him  to  grief,”  Isa.  53  : 10. — “ I will  smite  the  shepherd,”  saith  God.  It 
was  not  a naked  permission,  but  a positive  decree,  and  actual  providence  of 
God  that  Christ  should  suffer  : the  plot  was  long  since  drawn,  and  lay  hid 
in  God’s  bosom,  till  he  was  pleased  (by  the  actions  of  men)  to  copy  it  out, 
and  to  give  the  world  a draught  of  it.  This  was  not  a thing  of  yesterday: 
no,  no ; God  spent  his  eternal  thoughts  about  it ! The  story  was  long  since 
written  in  ZecharialTs  book : and  in  the  volume  of  God’s  book;  Psa.  40 : 8. 
Christ  was  ordained  to  be  a Lamb  slain  from  the  beginning  of  the  world, 
“ him  being  delivered  by  the  determinate  counsel  and  foreknowledge  of 
God,  ye  have  taken  (saith  Peter)  and  by  wicked  hands  have  crucified  and 
slain,”  Acts  2 : 23.  The  enemies  of  Christ,  though  they  broke  commands, 
yet  they  fulfilled  decrees,  “ Against  thy  holy  child  Jesus  whom  thou  hast 
anointed,  both  Herod,  and  Pontius  Pilate,  with  the  Gentiles,  and  people  of 
Israel,  were  gathered  together,  for  to  do  whatsoever  thy  hand  and  thy  coun- 
sel determined  before  to  be  done,”  Acts  4 : 27,  28.  The  story  of  Christ’s 
sufferings  was  long  since  taken  up,  and  resolved  on  in  the  councils  of  hea- 
ven. And  now  in  the  way,  “ The  only  begotten  Son,  which  lay  in  the 
bosom  of  his  Father,”  reveals  this  story,  he  tells  the  disciples,  “ it  is  written, 
I will  smite  the  shepherd,  and  the  sheep  of  the  flock  shall  be  scattered.” 

2.  The  disciples  hearing  this  discovery  of  “ the  shepherd  being  smitten, 

and  the  sheep  being  scattered,”  they  are  amazed : what,  shall  Christ  die  ? 
and  shall  we  like  cowards,  run  away  and  leave  him  alone  in  the  combat? 
Peter,  who  seems  boldest,  he  speaks  first,  “ Though  all  men  should  be 
offended  because  of  thee,  yet  will  I never  be  offended.”  0 rash  presump- 
tion! it  appears  in  these  particulars;  1.  Peter  prefers  himself  before  the 
rest,  as  if  all  the  other  disciples  had  been  weak,  and  he  only  strong,  “ though 
all  should  be  offended,  yet  will  not  I.”  2.  Peter  contradicts  Christ’s  great 

discovery  of  his  Father’s  great  design  from  all  eternity,  with  a few  bragging 
words ; q.  d.  What,  though  Zechariah  hath  said  it,  and  God  hath  decreed 
it,  yet,  on  my  part,  I will  never  do  it,  “ Though  I should  die  with  thep,  I 
will  not  deny  thee.”  3.  Peter,  in  his  boast,  never  mentions  God’s  help,  or 
God’s  assistance ; whereas,  in  relation  to  future  promises,  the  apostle’s  rule 
is,  “ ye  ought  to  say,  if  the  Lord  will,  we  shall  live,  and  do  this  or  that,” 
James  4:  15.  So  Peter  should  have  said,  “By  God’s  assistance,  I will  not 
be  offended,  by  the  Lord’s  help,  I will  not  deny  thee;  if  the  Lord  will,  I 
will  not  do  this,  and  that,  I will  live  with  thee,  and  die  with  thee,  rather 
than  I will  deny  thee;”  but  we  find  no  such  word  in  all  the  story;  and 


* Vid.  Aretius  in  locum. 


330 


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[BOOK  IV. 


therefore  Christ  takes  him  off  his  bottoms  in  the  first  place,  “ Yerily  I say 
unto  thee,  Peter,  that  this  night  before  the  cock  crow  twice,  thou  shalt  deny 
me  thrice/’  Matth.  26  : 35.  Oh  no,  saith  Peter,  he  will  not  go  off  his  pre- 
sumptuous confidence,  “ Though  I should  die  with  thee,  I will  not  deny 
thee ; likewise  said  all  his  disciples.”  But  I must  not  dwell  on  these 
passages. 

3.  His  dolorous  passage  over  the  brook  succeeds;  “He  went  forth  with 
his  disciples  over  the  brook  Cedron;”  I never  read  of  this  brook  Cedron, 
but  some  way  or  other,  it  points  at  the  sufferings  of  our  Saviour;  I shall 
instance  in  some  places:  1.  When  David  fled  from  Absalom  out  of  Jeru- 
salem, it  is  said,  “ That  all  the  country  wept  with  a loud  voice,  and  all  the 
people  passed  over : the  king  also  himself  passed  over  the  brook  Cedron, 
towards  the  way  of  the  wilderness,”  2 Sam.  15  : 23.  In  this  story  we  find 
David  passing  over  this  brook  Cedron  with  bare  head  and  bare  feet ; and 
he  and  all  his  men  “ weeping  as  they  went  up  by  the  ascent  of  mount 
Olivet,”  verse  30.  I cannot  think,  but  in  this,  king  David  was  a type  of 
king  Jesus;  Christ,  as  another  David,  with  his  soldiers  or  disciples,  goes 
out  of  Jerusalem,  bare  head  and  bare  foot,  (as  this  type  seems  to  speak) 
what  weeping  was  in  the  way  I cannot  tell ; but  probably  sadness  was  in 
the  hearts  both  of  him  and  his  disciples,  whose  conference  was  of  fleeing, 
suffering,  dying  the  most  grievous  death  that  ever  was : all  the  difference 
that  I find  betwixt  the  type  and  antetype  in  this  passage  is,  in  that  David 
fled  from  the  face  of  Absalom;  but  Christ  goes  out  of  Jerusalem,  not  to 
flee  from  Judas,  or  the  Jews,  but  rather  to  commit  himself  into  their 
hands. 

2.  When  Solomon  confined  Shimei  to  his  house  in  Jerusalem,  saying, 

“ Dwell  there,  and  go  not  forth  from  thence  any  whither,  for  it  shall  be 
that  on  the  day  thou  goest  out,  and  passest  over  the  brook  Cedron,  thou 
shalt  know  for  certain  that  thou  shalt  surely  die,”  1 Kings  2 : 36,  37. 
Now,  two  of  the  servants  of  Shimei  running  away  from  him,  he  follows 
after  them,  and  passing  over  this  brook  Cedron,  it  became  his  death ; why, 
here  was  a type  of  Jesus  Christ ; we  were  those  fugitive  servants  that  ran 
away  from  God,  and  to  fetch  us  home,  Jesus  goes  over  the  brook  Cedron ; 
rather  than  he  will  lose  his  servants,  he  will  lose  his  life.  All  the  differ- 
ence that  I find  betwixt  Shimei  and  Christ  in  this,  is  in  that  Shimei  was 
but  a wicked  man,  and  yet  he  died  an  honorable  death,  not  for  his  servants, 
but  for  his  own  transgression  : but  Christ  being  a just  man  (so  Pilate’s  wife 
sent  her  husband  word,  “have  thou  nothing  to  do  with  that  just  man,”)  he 
died  a most  ignominious  shameful  death,  even  the  death  of  the  cross,  and 
that  not  for  himself,  but  for  us,  Isa.  53  : 5.  “ He  was  wounded  for  our 

transgressions,  he  was  bruised  for  our  iniquities.” 

3.  When  the  good  kings,  Hezekiah  and  Asa,  and  Josiah,  had  purged 
the  city  and  the  temple  of  idolatry,  they  burned  the  cursed  things  at  the 
brook  Kidron,  and  cast  them  therein.  “And  Asa  cut  down  the  idol,  and 
he  brought  out  the  grove  from  the  house  of  the  Lord  without  Jerusalem 
into  the  brook  Kidron,  and  burned  it  at  the  brook  Kidron,”  2 Kings  23  : 6. 
“ And  the  priests  went  into  the  inner  parts  of  the  house  of  the  Lord  to 
cleanse  it,  and  brought  all  the  uncleanness  that  they  found  in  the  temple 
of  the  Lord  into  the  court  of  the  house  of  the  Lord;  and  the  Levites  took 
it  to  carry  it  out  abroad  into  the  brook  Kidron,”  2 Chron.  29  : 16.  “And 
they  arose,  and  took  away  the  altars  that  were  in  Jerusalem,  and  all  the 
altars  for  incense  took  they  away,  and  cast  them  into  the  brook  Kidron,  or 
Cedron,*’  2 Chron.  30  : 14.  All  these  note  unto  us,  that  the  brook  was,  as 
it  were,  the  sink  of  the  temple,  into  which  all  the  purgamenta , and  un- 
cleanness of  God's  house,  and  all  the  accursed  things  were  to  be  cast ; and 
here  again  was  a type  of  Christ;  upon  him  was  cast  all  the  filth  of  our  sins, 


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that,  as  a river  or  fountain,  he  might  cleanse  us  from  them ; in  this  respect 
he  is  said  to  be  “ made  sin  for  us,  who  knew  no  sin,  that  we  might  be  made 
the  righteousness  of  God  in  him,”  2 Cor.  5 : 21.  He  was  made  sin  for  us, 
and  a curse  for  us,  that  so  he  might  swallow  up  sin  and  death,  and  might 
be  the  destruction  of  hell,  and  all. 

I cannot  pass  over  this  passage  of  the  brook,  without  some  use  or  appli- 
cation to  ourselves. 

Use  1.  It  informs.  Methiuks  this  valley,  and  this  brook  of  Cedron,  is  a 
right  representation  of  a Christian’s  life;  Jesus  went  forth  with  his  disci- 
ples over  the  brook  Cedron  : what  is  our  life  if  we  are  Christ’s,  but  a passage 
through  a vale  of  tears,  and  over  a brook  of  several  afflictions ; “ Many  are 
the  troubles  of  the  righteous,”  Psa.  34  : 19.  The  very  word  Cedron,  which 
signifies  darkness,  denotes  this  state  : an  horror  of  great  darkness  was  said 
to  fall  on  Abraham ; and  then  said  God,  “ Know  thou  of  a surety,  that  thy 
seed  shall  be  a stranger  in  a land  that  is  not  theirs,  and  shall  serve  them, 
and  they  shall  be  afflicted  four  hundred  years,”  Gen.  15  : 12,  13.  As  God 
made  the  evening  and  the  morning  the  first  day,  and  second  day,  and  third 
day,  &c.,  so  the  life  of  God’s  saints  is  as  the  evening  of  troubles,  and  their 
happiness  hereafter  is  as  the  morning  of  glory;  God’s  worst  is  first,  with 
those  that  are  his;  the  way  to  Canaan  is  through  the  wilderness;  “ The 
way  to  Zion  is  through  the  valley  of  Baca,”  Psa.  84  : 6.  “ Through  much 

tribulation  we  must  enter  into  the  kingdom  of  God,”  Acts  14  : 22.  “ In 

the  world  ye  shall  have  tribulation,”  saith  Christ,  John  16  : 33.  Yea  “ all 
that  will  live  godly  in  Christ  Jesus  must  suffer  persecution,”  saith  the 
apostle,  2 Tim.  3 : 12.  Our  rest  is  not  here  in  this  world ; what  is  this 
world,  but  an  ark  of  travail,  a school  of  vanities,  a fair  of  deceits,  and 
labyrinth  of  error,  a barren  wilderness,  a stony  field,  a tempestuous  sea,  a 
swelling  brook,  a vale  of  tears  full  of  all  miseries  ? 

2.  It  reproves.  It  is  the  first  passage  of  Christ  when  he  begins  his  suf- 
ferings, to  go  over  the  brook  Cedron,  and  it  is  the  A,  B,  C,  of  Christianity 
(as  Bradford  said)  to  learn  the  lesson  of  taking  up  the  cross,  and  following 
Christ.  Surely  this  world  is  no  place,  and  this  life  it  is  no  time  for  plea- 
sure; God  hath  not  cast  man  out  of  paradise,  that  he  should  find  another 
paradise  on  this  side  heaven.  Oh  ! why  do  we  seek  the  living  among  the 
dead : Why  do  we  seek  for  living  comforts,  where  we  must  expect  to  die 
daily?  It  is  only  heaven  that  is  above  all  winds,  and  storms,  and  tempests, 
and  seas,  and  brooks,  and  waves : Oh  ! why  do  we  look  for  joys  in  a vale 
of  tears  ? It  was  an  heavy  charge  that  the  apostle  James  laid  upon  some, 
that  “ they  lived  in  pleasure  upon  earth,”  James  5 : 5.  q.  d.  Earth  is  not 
the  place  for  pleasure : earth  is  the  place  of  sorrow,  of  trouble,  of  mourn- 
ing, of  affliction,  “ Bemember  that  thou  in  thy  lifetime  receivedst  thy  good 
things,  and  Lazarus  evil  things,  but  now  he  is  comforted,  and  thou  art  tor- 
mented,” Luke  16  : 25.  All  the  pleasure  that  wicked  men  have,  it  is  upon 
earth,  but  the  condition  of  the  godly  is  clean  contrary;  Oh  ! it  is  sad  to 
outlive  our  happiness;  and  when  we  shall  come  to  live  indeed,  then  to 
want  our  comforts  and  our  joys,  Mattb.  6:2.  “ Verily,  I say  unto  you, 

they  have  their  reward,”  said  Christ  of  hypocrites,  their  heaven  is  past. 
“ They  spend  their  days  in  wealth  or  in  mirth,”  (saith  Job  of  the  wicked) 
“and  in  a moment  go  down  to  the  grave,”  Job  21  : 13.  Alas ! their  best 
days  are  then  past,  and  they  must  never  be  merry  any  more.  Ah,  fond 
fools  of  Adam’s  seed,  to  lose  heaven  for  a little  earthly  contentment ! how 
should  this  sour  your  carnal  joys,  when  you  remember,  all  this  is  only  upon 
earth,  it  cannot  be  for  ever!  There  must  be  a change  of  all  things,  here 
you  laugh,  and  hereafter  you  must  howl ! no  sooner  death  comes,  but  then 
you  will  cry,  “Farewell  world,  Oh  into  what  a gulf  am  I now  falling !” 

3.  It  instructs.  Ah;  my  brethren  ! let  us  remember,  we  are  pilgrims  and 


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strangers  upon  earth,  and  our  way  lies  over  the  brook  and  valley  of  Cedron  : 
we  cannot  expect  to  enter  with  Christ  into  glory,  but  “ we  must,  first  drink 
of  the  brook  in  the  way/’  (i.  e.)  we  must  endure  many  afflictions,  variety 
of  afflictions.  You  will  say,  “This  is  an  hard  saying,  who  can  bear  it?”  I 
remember,  when  Jesus  told  his  disciples  of  his  sufferings  to  be  accomplished 
at  Jerusalem,  Peter  takes  the  boldness  to  dehort  his  Master,  “be  it  far 
from  thee,  Lord,  this  shall  not  be  unto  thee,”  Matth.  16  : 22.  But  Jesus 
thereupon  calls  him  Satan,  meaning  that  no  greater  contradictions  can  be 
offered  to  the  designs  of  God  and  Christ,  than  to  dissuade  us  from  suffer- 
ings. There  is  too  much  of  Peter’s  humor  abides  amongst  us ; Oh  ! this 
doctrine  of  afflictions  will  not  down  with  libertines,  Antinomians,  or  the 
like ; and  hence  I believe  we  have  our  congregations  so  thin  in  comparison 
of  some  of  theirs ; they  that  can  break  off  the  yoke  of  obedience,  and  untie 
the  bands  of  discipline,  and  preach  a cheap  religion,  and  present  heaven  in 
the  midst  of  flowers,  and  strew  palms  and  carpets  in  the  way,  and  offer 
great  liberty  of  living  under  sin,  and  reconcile  eternity  with  the  present 
enjoyment,  shall  have  their  schools  filled  with  disciples;  but  they  that 
preach  the  cross,  and  sufferings,  and  afflictions,  and  strictness  of  an  holy 
life,  they  shall  have  the  lot  of  their  blessed  Lord,  (t.  e.)  they  shall  be  ill 
thought  of,  and  deserted  and  railed  against.  Well,  but  if  this  be  the  way 
that  Christ  hath  led  us,  while  others  abide  at  ease  in  Zion,  let  us  follow 
him  in  the  valley,  and  over  the  brook  that  is  called  Cedron. 

Thus  far  have  we  observed  Christ  in  the  way  together  with  his  passage 
over  Cedron ; we  come  now  to  the  garden,  into  which  he  entered  and  his 
disciples. 

Sect.  III. — Of  the  Garden  into  which  Christ  entered. 

Matthew  relates  it  thus,  Matth.  26  : 36.  “Then  cometh  Jesus  with  them 
into  a place  called  Gethsemane,”  ( eis  chorion)  it  signifies  in  special,  a field, 
a village ; but  more  generally  a place,  as  we  translate  it ; and  this  place 
was  called  Gethsemane,  (i.  e.)  “ a valley  of  fatness  certainly  it  was  a 
most  fruitful  and  pleasant  place,  seated  at  the  foot  of  the  mount  of  Olives : 
accordingly  John  relates  it  thus,  John  18  : 1.  “Jesus  went  forth  with  his 
disciples  over  the  brook  Cedron,  where  was  a garden;”  many  mysteries  are 
included  in  this  word,  and  I believe  it  is  not  without  reason  that  our  Saviour 
goes  into  a garden.  — As,  1.  Because  gardens  are  solitary  places,  fit  for 
meditation  and  prayer;  to  this  end  we  find  Christ  sometimes  in  a mountain, 
and  sometimes  in  a garden.  2.  Because  gardens  are  places  fit  for  repose 
and  rest : when  Christ  was  weary  with  preaching,  working  of  miracles  ; and 
doing  acts  of  grace  in  Jerusalem,  then  he  retires  into  his  garden.  3.  Be- 
cause a garden  was  the  place  wherein  we  fell,  and  therefore  Christ  made 
choice  of  a garden  to  begin  there  the  greatest  work  of  our  redemption  : in 
the  first  garden  was  the  beginning  of  all  evils ; and  in  this  garden  was  the 
beginning  of  our  restitution  from  all  evils ; in  the  first  garden,  the  first 
Adam  was  overthrown  by  Satan,  and  in  this  garden  the  second  Adam  over- 
came, and  Satan  himself  was  by  him  overcome  ; in  the  first  garden  sin  was 
contracted ; and  we  were  indebted  by  our  sins  to  God,  and  in  this  garden 
sin  was  paid  for  by  that  great  and  precious  price  of  the  blood  of  God  : in 
the  first  garden  man  surfeited  by  eating  the  forbidden  fruit,  and  in  this 
garden  Christ  sweat  it  out  wonderfully,  even  by  a bloody  sweat;  in  the  first 
garden,  death  first  made  its  entrance  into  the  world;  and  in  this  garden  life 
enters  to  restore  us  from  death  to  life  again  ; in  the  first  garden  Adam’s 
liberty  to  sin  brought  himself  and  all  of  us  into  bondage ; and,  in  this 
garden,  Christ  being  bound  and  fettered,  we  are  thereby  freed  and  restored 
to  liberty.  I might  thus  descant  in  respect  of  every  circumstance,  but  this 
is  the  sum,  in  a garden  first  began  our  sin,  and  in  this  garden  first  began 


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the  passion,  that  great  work  and  merit  of  our  redemption.  4.  Christ  goes 
especially  into  this  garden,  that  his  enemies  might  the  more  easily  find  him 
out ; the  evangelist  tells  us  that  this  garden  was  a place  often  frequented  by 
Jesus  Christ,  so  that  Judas,  “ which  betrayed  him,  knew  the  place,  for 
Jesus  oftentimes  resorted  thither  with  his  disciples,”  John  18  : 2.  Sure 
then  he  went  not  thither  to  hide  himself,  but  rather  to  expose  himself;  and, 
like  a noble  champion,  to  appear  first  in  the  field,  and  to  expect  his  enemies. 
Thus  it  appears  to  all  the  world  that  Christ’s  death  was  voluntary.  “ He 
poured  forth  his  soul  unto  death,”  (saith  the  prophet,)  Isa.  53  : 12.  “He 
gave  himself  for  our  sins,”  (saith  the  apostle)  Gal.  1 : 4.  Nay,  himself  tells 
us,  “ Therefore  doth  my  Father  love  me,  because  I lay  down  my  life : no 
man  taketh  it  from  me,  but  I lay  it  down  of  myself,  I have  power  to  lay  it 
down,  and  I have  power  to  take  it  up  again,”  John  10  : 17,  18.  But  I will 
not  stay  you  at  the  door ; let  us  follow  Christ  into  the  garden,  and  observe 
his  prayer,  and  his  sufferings  there. 

Sect.  IV. — Of  the  prayer  that  Christ  there  made. 

Jesus  entering  the  garden,  he  left  his  disciples  at  the  entrance  of  it, 
called  with  him  Peter,  James  and  John  ; they  only  saw  his  transfiguration, 
the  earnest  of  his  future  glory  : and  therefore  his  pleasure  was,  that  they 
only  should  see  of  how  great  glory  he  would  disrobe  himself  even  for  our 
sakes.  — In  the  garden  we  may  observe,  first  his  prayer,  and  secondly  his 
passion. 

1.  He  betakes  himself  to  his  great  antidote,  which  himself  (the  great 
physician  of  our  souls)  prescribed  to  all  the  world  ; he  prays  to  his  heavenly 
Father  : he  kneels  down ; and  not  only  so,  but  falls  flat  upon  the  ground  : 
he  prays,  with  an  intention  great  as  his  sorrow ; and  yet  with  a submission 
so  ready,  as  if  the  cup  had  been  the  most  indifferent  thing  in  the  world. 
The  form  of  his  prayer  runs  thus,  “ 0 my  Father,  if  it  be  possible,  let  this 
cup  pass  from  me,  nevertheless  not  as  I will,  but  as  thou  wilt,”  Matth.  26  : 
39.  In  this  prayer,  observe  we  these  particulars,  1.  The  person  to  whom  he 
prays,  “ 0 my  Father.”  2.  The  matter  for  which  he  prays,  “ let  this  cup 
pass  from  me.”  3.  The  limitation  of  his  prayer,  “if  it  be  possible,”  and 
“ if  it  be  thy  will.” 

1.  For  the  person  to  whom  he  prays,  it  is  his  Father;  as  Christ  prayed 
not  in  his  Godhead,  but  according  to  his  manhood,  so  neither  prayed  he  to 
himself  as  God,  but  to  the  Father,  the  first  person  of  the  Godhead  : hence 
some  observe,  that  as  the  Father  sometimes  saying,  “ This  is  my  beloved 
Son,”  he  spake  not  to  himself  but  to  the  Son  ; so  the  Son  usually  saying, 
“ 0 my  Father,”  he  prays  not  to  himself,  but  to  the  Father. 

2.  For  the  matter  of  his  prayer,  “ Let  this  cup  pass  from  me,”  some  in- 
terpret thus,  u Let  this  cup  pass  from  me,  Oh  that  I might  not  taste  it.” 
But  others  thus,  “Let  this  cup  pass  from  me,  though  I must  taste  it,  yet, 
Oh  that  I may  not  be  too*  long  or  tediously  annoyed  by  it !”  That  which 
leads  us  into  this  last  interpretation,  is  that  of  the  apostle,  “ Christ  in  the 
days  of  his  flesh  offered  up  prayers  and  supplications,  with  strong  cries  and 
tears,  unto  him  that  was  able  to  save  him  from  death,  and  he  was  heard  in 
that  he  feared,”  Heb.  5 : 7.  How  was  he  heard?  Not  in  the  removal  of 
the  cup,  for  he  drank  it  up  all;  but,  in  respect  of  the  tedious  annoyance, 
or  poisoning  of  the  cup  ; for  though  it  made  him  sweat  drops  of  blood, 
though  it  grieved  him,  and  pained  him,  and  made  him  cry  out,  “ My  God, 
my  God,  why  hast  thou  forsaken  me?”  Though  it  cast  him  into  a sleep, 

* Quod  dicit,  transfer  calicem  istarn  a me,  non  hoc  est,  non  adveniat  mihi : nisi 
enim  advenerit,  transferri  non  poterit;  sed  sicut  quod  peterit,  nec  intactum  est,  nec 
permanens;  sic  salvator  leviter  in vadentem  tentationem  flagi tat  pelli.  Sic,  Diony- 
sius Alexandrinus. 


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[BOOK  IY. 


and  laid  him  dead  in  his  grave,  and  there  sealed  him  for  a time,  yet  pre- 
sently, within  the  space  of  forty  hours,  or  thereabouts,  he  revived,  and 
awakened  as  a lion  out  of  sleep,  or  as  a giant  refreshed  with  wine ; and  so  it 
passed  from  him,  as  he  prayed,  in  a very  short  time ; and  by  that  short  and 
momentary  death,  he  purchased  to  his  people  everlasting  life. 

3.  For  the  limitation  of  his  prayer,  “ If  it  be  possible,  if  it  be  thy  will ;” 
he  knows  what  is  his  Father’s  will,  and  he  prays  accordingly,  and  is  willing 
to  submit  unto  it : if  the  passing  of  the  cup  be  according  to  the  last  inter- 
pretation, we  shall  need  none  of  those  many  distinctions  to  reconcile  the 
will  of  God  and  Christ : “if  it  be  possible,”  signifies  the  earnestness  of  the 
prayer;  and  “if  it  be  thy  will”  the  submission  of  Christ  unto  his  Father. 
The  prayer  is  short,  but  sweet : how  many  things  needful  to  a prayer  do  we 
find  concentered  in  this  one  instance.  Here  is  humility  of  spirit,  lowliness 
of  deportment,  importunity  of  desire,  a fervent  heart,  a lawful  matter,  and 
a resignation  to  the  will  of  God.  Some  think  this  is  the  most  fervent 
prayer  that  ever  Christ  made  upon  earth,  “ If  it  be  possible,  0,  if  it  be  pos- 
sible, let  this  cup  pass  from  me ;”  and  I think  it  was  the  greatest  derelic- 
tion and  submission  to  the  will  of  God  that  ever  was  found  upon  the  earth, 
for  whether  the  cup  might  pass  or  not  pass,  he  leaves  it  to  his  Father; 
“nevertheless,  not  as  I will,  but  as  thou  wilt,”  q.  d.  Though  in  this  cup 
are  many  ingrediants,  it  is  full  red,  and  hath  in  it  many  dregs ; and  I know 
I must  drink  and  suck  out  the  very  utmost  dreg;  yet,  whether  it  shall  pass 
from  me  in  that  short  time,  or  continue  with  me  a long  time,  I leave  it  to 
thy  will.  I see,  in  respect  of  my  humanity,  there  is  in  me  flesh,  and  blood ; 
0 I am  frail  and  weak,  I cannot  but  fear  the  wrath  of  God,  and  therefore  I 
pray  thus  earnestly  to  my  God,  “ 0 my  Father,  if  it  be  possible,  let  this  cup 
pass  from  me,  nevertheless,  not  as  I will,  but  as  thou  wilt.” 

But  what  was  there  in  the  cup,  that  made  Christ  pray  thus  earnestly  that 
it  might  pass  from  him  ? I answer, — 

1.  The  great  pain  that  he  must  endure,  buffetings,  whippings,  bleedings, 
crucifying;  all  the  torments  from  first  to  last  throughout  all  his  body;  why, 
all  these  now  came  into  his  mind,  and  all  these  were  put  into  a cup,  of 
which  he  must  drink. 

2.  The  great  shame  that  he  must  undergo;  this  was  more  than  pain,  as 
“ a good  name  is  better  than  precious  ointment,  and  loving  favor  better 
than  silver  and  gold,”  so  is  shame  a greater  punishment  to  the  mind  than 
any  torture  can  be  to  the  flesh.  Now  came  into  his  thoughts,  his  appre- 
hending, binding,  judging,  scorning,  reviling,  condemning;  and  oh,  what  a 
bloody  blush  comes  into  the  face  of  Christ,  whilst  in  the  cup  he  sees  these 
ingredients ! 

3.  The  neglect  of  men,  notwithstanding  both  his  pain  and  shame,  I look 
upon  this  as  a greater  cut  to  the  heart  of  Christ  than  both  the  former,  when 
he  considered  that  after  all  his  sufferings  and  reproaches  few  would  regard. 
0 this  was  a bitter  ingredient;  naturally  men  desire,  if  they  cannot  be  deli- 
vered, yet  to  be  pitied  : it  is  a kind  of  ease,  even  to  find  $ome  regard  among 
the  sons  of  men ; it  shows  that  they  wish  us  well,  and  that  they  would  give 
us  ease  if  they  could ; but,  oh,  when  it  comes  to  this,  that  a poor  wretch  is 
under  many  sufferings  and  great  shame;  and  that  he  finds  none  so  much  as 
to  regard  all  this:  now,  verily,  it  is  a heavy  case,  and  hence  was  Christ’s 
complaint,  “ Have  ye  no  regard,  0 all  ye  that  pass  by  the  way  ? Consider 
and  behold,  if  ever  there  was  sorrow  like  unto  my  sorrow,  which  was  done 
unto  me,  wherewith  the  Lord  bath  afflicted  me  in  the  days  of  his  fierce 
anger,”  Lam,  1:12.  Christ  complains  not  of  the  sharp  pains  he  endured; 
but  he  complains  of  this,  “ Have  ye  no  regard  ?”  He  cries  not  out,  “ Oh 
deliver  me  and  save  me ; but  Oh,  consider  and  regard  me  ” q.  d.  All  that 


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CHAP.  I.] 

I suffer  I am  contented  with,  I regard  it  not,  only  this  troubles  me,  that 
you  will  not  regard ; why,  it  is  for  you  that  I endure  all  this,  and  do  you 
look  so  upon  it,  as  if  nothing  at  all  concerned  you  ? Suppose  a priuce  should 
pay  some  mighty  price  to  redeem  a slave  from  death,  and  the  slave  should 
grow  so  desperate,  as  after  the  price  paid,  to  throw  himself  upon  his  death, 
yea,  with  all  the  strength  and  might  he  hath,  to  offer  a death  upon  his  very 
redeemer.  Would  not  this  trouble?  Why,  thus  it  was,  Christ  is  willing 
to  redeem  us  with  his  own  precious  blood,  but  he  saw  many  to  pass  by  with- 
out any  regard,  yea,  ready  to  trample  his  precious  blood  under  their  feet; 
and  to  “account  the  blood  of  the  covenant  as  an  unholy  thing,”  Heb.  10  : 
29.  Oh  ! this  was  another  spear  in  the  heart  of  Christ,  or  a bitter  ingredient 
iu  this  cup. 

4.  The  guilt  of  sin  which  he  was  now  to  undergo;  “upon  him  was  laid 
the  iniquity  of  us  all,”  Isa.  53  : 6.  All  the  sins  of  all  believers  in  the  world, 
from  the  first  creation  to  the  last  judgment,  were  laid  on  him  : Oh  ! what 
a weight  was  this  ? Surely  one  sin  is  like  a talent  of  lead ; oh  then,  what 
were  so  many  thousands  of  millions  ? The  very  earth  itself  groans  under 
the  weight  of  sin  until  this  day ; David  cried  out,  That  “ his  iniquities  were 
a burden  too  heavy  for  him  to  bear,”  Psal.  38 : 4.  Nay,  God  himself  com- 
plains, “ Behold  I am  pressed  under  you,  as  a cart  is  pressed  that  is  full  of 
sheaves,”  Amos  2 : 13.  Now  then  no  wonder,  if  Christ  bearing  all  the  sins 
of  Jews  and  Gentiles,  bond  and  free,  cry  out,  “My  soul  is  heavy,”  for  sin 
was  heavy  on  his  soul.  In  that  I say,  all  the  sins  of  all  believers  were  laid 
on  Christ,  understand  me  soberly;  my  meaning  is  not  that  believers’  sins 
were  so  laid  on  Christ,  as  that  they  ceased  to  be  believers’  sins  according  to 
their  physical,  and  real  indwelling,  but  only  that  they  were  laid  on  Christ 
by  law  imputation,  or  by  legal  obligation  to  satisfactory  puuishment.  I 
make  a difference  betwixt  sin  and  the  guilt  of  sin  ; for  sin  itself  is  macula , 
the  blot,  defilement,  and  blackness  of  sin,  which  I conceive  is  nothing  but 
the  absence  and  privation  of  that  moral  rectitude  and  righteousness  which 
the  law  requireth : but  the  guilt  of  sin  is  somewhat  issuing  from  this  blot 
and  blackness,  according  to  which  the  person  is  liable  and  obnoxious  to’ 
eternal  punishment.  Some  indeed  give  a distinction  of  the  guilt  of  sin, 
there  is  reatus  culpce , the  guilt  of  sin  as  sin  : and  this  is  all  one  with  sin, 
being  the  very  essence,  soul,  and  formal  being  of  sin ; they  call  it  a funda- 
mental or  potential  guilt;  and  there  is  reatus  pause  reatus , personae , reatus 
actualis , the  guilt  or  obligation  to  punishment,  the  actual  guilt,  or  actual 
obligation  of  the  person  who  hath  thus  siuned  to  punishment;  and  this  guilt 
is  a thiug  far  different  from  sin  itself,  and  is  separable  from  sin ; yea,  and 
is  removed  from  sin  in  our  justification.  Now,  this  was  the  sin  or  guilt 
which  was  laid  on  Christ,  in  which  sense  the  apostle  speaks,  “ Who  his  own- 
self  bare  our  sins  in  his  own  body  on  the  tree,”  1 Pet.  2 : 24.  How  bare 
our  sins  on  the  tree,  but  by  his  sufferings  ? — “ And  he  hath  laid  on  him  the 
iniquity  of  us  all,”  Isa.  53  : 6. — IIow  laid  on  him  but  by  imputation  ? — 
“ And  he  hath  made  him  to  be  sin  for  us  who  knew  no  sin,”  2 Cor.  5 : 21. 
How  made  sin  for  us?  Surely  there  was  in  Christ  no  fundamental  guilt; 
no,  no,  but  he  was  made  sin  by  imputation  and  law  account : he  was  our 
surety,  and  so  our  sins  were  laid  upon  him  in  order  to  punishment,  as  if 
now  in  the  garden  he  had  said  to  his  Father,  “ Thou  hast  given  me  a body, 
as  I have  taken  the  debts  and  sins  of  all  believers  in  the  world  upon  me. 
Come  now  and  arrest  me,  as  the  only  pay-master;  lo,  here  I am,  to  do  and 
suffer  for  their  sins  whatsoever  thou  pleasest,”  Psal.  40  : 6,  7,  8.  Heb.  10  : 
4,  5,  6,  7,  8,  9.  Or  as  if  he  had  said  to  his  Father  thus,  “ I am  the  sinner, 
0 Father,  I am  the  surety,  all  my  friends’  wants,  and  all  their  debts  let 
them  be  laid  on  me;  my  life  for  their  lives,  my  soul  for  their  souls,  my 
glory  for  their  glory,  my  heaven  for  their  heaven.”  Now,  this  was  no  small 


336  LOOKING  UNTO  JESUS.  [BOOK  IV. 

matter ; little  do  we  know  or  consider,  what  is  the  weight  and  guilt  of  sin. 
And  this  was  another  ingredient  in  Christ’s  cup. 

5.  The  power  and  malice  of  Satan  ; the  devil  had  a full  leave  and  license, 
not  as  it  was  with  Job,  “ Do  what  thou  wilt,  Satan,  but  save  his  life  no, 
no,  he  had  a commission  without  any  such  restriction  or  limitation  : the 
whole  power  of  darkness  was  let  loose  to  use  all  his  violence ; and  to  afflict 
him  as  far  as  possibly  he  could;  and  this  our  Saviour  intimates,  when  he 
saith,  “ That  the  prince  of  this  world  cometh,”  John  14  : 30.  Now  was  it 
that  the  word  must  be  accomplished,  “ Thou  shalt  bruise  his  heel,  Gen. 
3 : 15.  The  devil  could  go  no  higher  than  the  heel  of  Christ,  but  whatever 
he  could  do  he  was  sure  to  do : he  had  been  nibbling  a great  while  at  his 
heel ; no  sooner  he  was  born,  but  he  would  have  killed  him,  and  after  he 
fell  fiercely  on  him  in  the  wilderness : but  now,  all  the  power  and  all  the 
malice  of  hell  conjoins.  If  we  look  on  the  devil  in  respect  of  his  evil  nature, 
he  is  compared  to  a roaring  lion;  not  only  is  he  a lion,  but  a roaring  lion, 
his  disposition  to  do  mischief  is  always  wound  up  to  the  height;  and  if  we 
look  on  the  devil  in  respect  of  his  power,  there  is  no  part  of  our  souls  or 
bodies  that  he  cannot  reach  : the  apostle  describing  his  power,  he  gives 
him  names  above  the  highest  comparisons,  as  “ principalities,  powers, 
rulers  of  the  darkness  of  this  world,  spiritual  wickedness  above,”  Eph.  6 : 
12.  Devils  are  not  only  called  princes,  but  principalities  : not  only  mighty, 
but  powers;  not  only  rulers  of  a part,  but  of  “all  the  darkness  of  all  this 
world  ;”  not  only  wicked  spirits,  but  spiritual  wickedness  : not  only  about 
us  but  above  us  : they  hang  over  our  heads  continually ; you  know  what  a 
disadvantage  it  is  to  have  your  enemy  get  the  hill,  the  upper  ground ; and 
this  they  have  naturally,  and  always.  Oh  then,  what  a combat  must  this 
be,  when  all  the  power  and  all  the  malice  of  all  the  devils  in  hell  should 
(by  the  permission  of  God)  arm  themselves  against  the  Son  of  God.  Surely 
this  was  a bitter  ingredient  in  Christ’s  cup. 

6.  The  wrath  of  God  himself : this  (above  all)  was  the  most  bitter  dreg ; 
it  lay  in  the  bottom,  and  Christ  must  drink  it  also : “ Oh  ! the  Lord  hath 
afflicted  me  in  the  day  of  his  fierce  anger,”  Lam.  1 : 12.  God  afflicts  some 
in  mercy,  and  some  in  anger ; this  was  in  his  anger,  and  yet  in  his  anger, 
God  is  not  alike  to  all,  some  he  afflicts  in  his  more  gentle  and  mild,  others 
in  his  fierce  anger;  this  was  in  the  very  fierceness  of  his  anger.  It  is  agreed 
upon  by  all  divines,  that  now  Christ  saw  himself  bearing  the  sins  of  all 
believers,  and  standing  before  the  judgment  seat  of  God;  to  this  end  are 
those  words,  “Now  is  the  judgment  of  this  world,  and  the  prince  of  this 
world  shall  be  cast  out,”  John  12  : 31.  Now  is  the  judgment  of  this  world, 
q.  d.  Now  I see  God  sitting  in  judgment  upon  the  world  ; and  as  a right 
representative  of  all  the  world  of  believers,  here  I stand  before  his  tribunal, 
ready  to  undergo  all  the  punishments  due  to  them  for  their  sins;  why, 
there  is  no  other  way  to  save  their  souls,  and  to  satisfy  justice,  but  that  the 
fire  of  thy  indignation  should  kindle  against  me;  q.  d.  “0  1 know  it  is  a 
fearful  thing  to  fall  into  the  hands  of  the  living  God ;”  0 I know  God  is 
a consuming  fire  : “ who  can  stand  before  his  indignation ; and  who  can 
abide  in  the  fierceness  of  his  anger?  His  fury  is  poured  out  like  fire,  and 
the  rocks  are  thrown  down  by  him,”  Nah.  1 : 6.  But  for  this  end  came  I 
into  the  world  ; 0 my  Father,  I will  drink  this  cup,  lo,  here  an  open  breast, 
come  prepare  the  armory  of  thy  wrath,  and  herein  shoot  all  the  arrows  of 
revenge.  And  yet,  0 my  Father,  let  me  not  be  oppressed,  subverted  or 
swallowed  up  by  thy  wrath  ; let  not  tby  displeasure  continue  longer  than 
my  patience  or  obedience  can  endure  ; there  is  in  me  flesh  and  blood  in 
respect  of  my  humanity ; “ and  my  flesh  trembleth  for  fear  of  thee,  I am 
afraid  of  thy  judgments : oh  ! if  it  be  possible,  if  it  be  possible,  let  this  cup 
pass  from  me.” 


■CHAP.  I.] 


LOOKING  UNTO  JESUS. 


337 


Sect.  V. — Of  the  dolors  and  agonies  that  Christ  there  suffered. 

Christ’s  passion  in  the  garden  was  either  before,  or  at  his  apprehen- 
sion; his  passion  before  is  declared:  1.  By  his  sorrow.  2.  By  his 

sweat. 

1.  For  his  sorrow;  the  evangelists  diversely  relate  it,  u He  began  to  be 

sorrowful,  and  very  heavy,”  saith  Matthew,  Matth.  26  : 37.  “ He  began  to 

be  sore  amazed,  and  to  be  very  heavy,”  saith  Mark,  Mark  14  : 33.  “And 
being  in  an  agony,  he  prayed  more  earnestly,”  saith  Luke,  Luke  22  : 44. 
“ Now  is  my  soul  troubled,  and  what  shall  I say  ? Father,  save  me  from 
this  hour;  but  for  this  cause  came  I unto  this  hour,”  saith  John,  John  12  : 
27.  All  avow  this  sorrow  to  be  great,  and  so  it  is  confessed  by  Christ  him- 
self : “ then  saith  he  unto  them,  My  soul  is  exceeding  sorrowful,  even  unto 
death,”  Matth.  26  : 38.  Ah  Christians  ! who  can  speak  out  this  sorrow  ? 
“ The  spirit  of  a man  will  sustain  his  infirmity,  but  a wounded  spirit  who 
can  bear  ?”  Prov.  18  : 14.  Christ’s  soul  is  sorrowful : or  if  that  be  too  flat, 
his  soul  is  sorrowful,  exceeding  sorrowful ; or  if  that  language  be  too  low, 
his  soul  is  exceeding  sorrowful,  even  unto  death ; not  only  extensively,  such 
as  must  continue  for  the  space  of  seventeen  or  eighteen  hours,  even  until 
death  itself  should  finish  it ; but  also  intensively,  such  and  so  great  as  that 
which  is  used  to  be  at  the  very  point  of  death ; and  such  as  were  able  to 
bring  death  itself,  had  not  Christ  been  reserved  to  a greater  and  an  heavier 
punishment.  Of  this  sorrow  is  that  especially  spoken,  “ Consider,  and  be- 
hold if  ever  there  was  sorrow,  like  unto  my  sorrow,”  Lam.  1 : 12.  Many  a 
sad  and  sorrowful  soul  hath,  no  question,  been  in  the  world,  but  the  iike 
sorrow  to  this,  was  never  since  the  creation  ; the  very  terms  of  the  evange- 
lists speak  no  less;  he  was  sorrowful,  and  heavy,  saith  one;  amazed  and 
very  heavy,  saith  another ; in  an  agony,  saith  a third ; in  a soul  trouble, 
saith  a fourth.  Surely  the  bodily  torments  of  the  cross  were  inferior  to  this 
agony  of  his  soul ; the  pain  of  the  body  is  the  body  of  pain ; oh  ! but  the 
very  soul  of  sorrow  and  pain  is  the  soul’s  sorrow,  and  the  soul’s  pain.  It 
was  a sorrow  unspeakable,  and  therefore  I must  leave  it,  as  not  being  able  to 
utter  it. 

2.  For  his  sweat,  Luke  only  relates  it,  “And  his  sweat  was  as  it  were 
great  drops  of  blood  falling  down  to  the  ground,”  Luke  22  : 44.  In  the 
words  I observe  a climax.  1.  His  sweat  was  as  it  were  blood;  Ethymius 
and  Theophilact  interpret  those  words  as  only  a similitude  or  figurative 
hyperbole;  an  usual  kind  of  speech  to  call  a vehement  sweat  a bloody 
sweat;  as  he  that  weeps  bitterly  is  said  to  weep  tears  of  blood ; Augustine, 
Jerome,  Epiphanius,  Athanasius,  Ireneus,  and  others,  from  the  beginning 
of  the  church,  understand  it  in  a literal  sense,  and  believe  it  was  truly  and 
properly  a bloody  sweat ; nor  is  the  objection  considerable,  that  it  was  Sicut 
guttae  sanguinis , “ as  it  were  drops  of  blood ; for  if  the  Holy  Ghost  had 
only  intended  that  sicut  for  a similitude  or  hyperbole,  he  would  rather  have 
expressed  it,  as  it  were  drops  of  water,  than  as  it  were  drops  of  blood. 
We  all  know  sweat  is  more  like  to  water  than  to  blood;  besides,  a sicut  in 
scripture  phrase  doth  not  always  denote  a similitude,  but  sometimes  the 
very  thing  itself,  according  to  the  verity  of  it;  thus  we  “beheld  his  glory, 
the  glory,  as  it  were  of  the  only  begotten  Son  of  the  Father,”  John  1 : 14. 
“ And  their  words  seemed  to  them  as  it  were  idle  tales,  and  they  believed 
them  not,”  Luke  24  : 11.  The  words  in  the  original  ( [hosei  leros, ) are  the 
same ; here  is  the  first  step  of  this  climax , his  sweat  was  a wonderful 
sweat,  not  a sweat  of  water,  but  of  red  gore  blood. 

2.  Great  drops  of  blood,  ( tliromboi  uimatos .)  There  is,  sudor  diapho- 
riticus , a thin  faint  sweat ; and  sudor  grumosus , a thick,  concrete  and 
clotted  sweat;  in  this  bloody  sweat  of  Christ,  it  came  not  from  him  in 
22 


338 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 


small  dews,  but  in  great  drops,  they  were  drops,  and  great  drops  of  blood, 
crassy  and  thick  drops;  and  hence  it  is  concluded  as  preternatural,  for 
though  much  may  be  said  for  sweating  blood  in  a course  of  nature,  Aris- 
totle* affirms  it;  Augustinef  grants,  “ That  he  knew  a man  that  could  sweat 
blood,  even  when  he  pleased  :”  in  faint  bodies,  a subtile,  thin,  blood  like 
sweat,  may  pass  through  the  pores  of  the  skin  ; but  that  through  the  same 
pores,  crassy,  thick  and  great  drops  of  blood  should  issue  out,  it  was  not,  it 
could  not  be  without  a miracle,  some  call  them  grumes,  others  globes  of 
blood ; certainly  the  drops  were  great,  so  great,  as  if  they  had  started 
through  his  skin,  to  outrun  the  streams  and  rivers  of  his  cross. 

3.  Here  is  yet  another  climax , in  that  these  great  drops  of  blood  did  not 
only  distillare  drop  out ; but  decurrere , ran  the  stream  down  so  fast,  as  if 
they  had  issued  out  of  the  most  deadly  wounds;  they  were  great  drops  of 
blood  falling  down  to  the  ground:  here  is  magnitude  and  multitude;  great 
drops,  and  those  so  many,  so  plenteous,  that  they  went  through  his  apparel, 
and  all  streaming  down  to  the  ground ; now  was  it  that  his  garments  were 
died  with  crimson-red ; that  of  the  prophet,  though  spoken  in  another  sense, 
yet,  in  some  respect,  may  be  applied  to  this ; “ Wherefore  art  thou  red  in 
thine  apparel,  and  thy  garments  like  him  that  treadeth  in  the  wine  fat?” 
Isa.  63  : 2.  0 what  a sight  is  here  ! his  head  and  members  are  all  on  a 

bloody  sweat;  this  sweat  trickles  down,  and  bedecks  his  garments,  which 
stood  like  a new  firmament  studded  with  stars,  portending  an  approaching 
storm  : nor  stays  it  there,  but  it  “ falls  down  to  the  ground :”  0 happy 
garden,  watered  with  such  tears  of  blood  ! how  much  better  are  these  rivers 
“ than  Abana,  and  Pharpar,  rivers  of  Damascus,”  yea,  than  all  the  waters 
of  Israel,  yea,  than  all  those  rivers  that  water  the  garden  of  Eden  ? 

Use  1.  This  may  inform  us  of  the  weight  and  burden  of  sin,  that  thus 
presseth  Christ  under  it  till  he  sweat  and  bleed : when  the  first  Adam  had 
committed  the  first  sin,  this  was  the  penalty,  “ In  the  sweat  of  thy  face 
shalt  thou  eat  thy  bread,”  Gen.  3:19.  but  now  the  second  Adam  takes 
upon  him  all  the  sins  of  all  believers  in  the  world;  he  sweats  not  only  in 
his  face,  but  in  all  his  body;  0 then  how  was  that  face  disfigured,  when  it 
stood  all  on  drops,  and  those  drops  not  of  a watery  sweat,  but  of  a gore 
blood?  we  see  in  other  men,  that  when  they  are  disquieted  with  fear  or 
grief,  the  blood  usually  runs  to  the  heart,  indeed  that  is  the  principal  mem- 
ber, and  therefore  leaving  the  other  parts,  it  goes  thither  as  of  choice  to 
comfort  that;  but  our  sweet  Saviour  contrariwise  (because  he  would  suffer 
without  any  manner  of  comfort)  he  denies  to  himself  this  common  relief 
of  nature ; all  the  powers  of  our  souls  and  parts  of  our  bodies  were  stained 
with  sin,  and  therefore  he  sweats  blood  from  every  part;  we  sin,  and  our 
eyes  will  scarce  drop  a tear  for  sin ; but  his  eyes,  and  ears,  and  head,  and 
hands,  and  feet,  and  heart,  and  all  run  rivers  of  tears  of  blood  for  us,  even 
for  our  sins.  Let  Jesuits  and  Friars  in  meditating  of  Christ’s  sufferings 
cry  out  against  the  Jews  : In  this  bloody  sweat  of  Christ,  I see  another 
use ; alas ! here  is  no  Jew,  no  Judas,  no  Herod,  no  Pilate,  no  Scribe,  no 
Pharisees,  here  is  no  tormentors  to  whip  him,  no  soldiers  to  crown  his  head 
with  thorns;  here  is  neither  nails,  nor  spear  to  fetch  his  blood  out  of  his 
body;  how  comes  it  then  to  pass?  is  there  any  natural  cause?  Ah  no! 
the  night  is  cold,  which  naturally  draws  blood  inwards;  in  the  open  air  he 
lies  grovelling  on  the  ground,  and  there  “ he  sweats  and  bleeds,”  2 Sam. 
12  : 5.  “ 0 my  heart,  who  hath  done  this  deed?”  “As  the  Lord  liveth, 

the  man  that  hath  done  this  thing,  shall  surely  die,”  verse  7.  So  saith 
David,  when  Nathan  replied  upon  him,  “ Thou  art  the  man,”  0 my  heart ! 


* Arist.  L.  III.  de  Hist.  Animal,  c.  29. 
f August.  L.  XIV.  de  Civit.  Pei.  c.  24. 


CHAP.  I.]  LOOKING  UNTO  JESUS.  339 

my  sinful  heart ! 0 my  sinful,  deceitful,  abominable  heart ! thou  art  the 
murderer;  thy  sin  sat  upon  the  heart  of  Christ  as  heavy  as  a mountain  of 
lead  or  iron,  when  none  was  near,  but  a few  dull,  heavy,  sleepy  disciples  ; 
then  all  the  sins  of  believers  (and  amongst  them  thy  sins)  fell  upon  the 
soul  of  Christ,  as  so  many  murderers,  and  squeezed  blood,  and  made  him 
cry  out,  “ My  soul  is  heavy,  heavy  unto  death.”  Go  thy  ways  now  and 
weep  with  Peter,  and  say  with  David,  “ I have  sinned  against  the  Lord,” 
verse  13.  0 how  should  these  eyes  of  mine  look  upon  Chri-st  thus  sweat- 

ing, bleeding,  streaming  out  blood,  clouds  of  blood,  great  drops  of  blood, 
from  all  the  parts  and  members  of  his  body,  but  I must  “ mourn  over  him, 
as  one  that  mourneth  for  his  only  son ; but  I must  be  in  bitterness,  as  one 
that  is  in  bitterness  for  his  first  born,”  Zech.  12  : 10. 

2.  This  may  inform  us  of  the  extraordinary  love  of  Christ.  It  is  said 
of  the  Pelican,  that  when  her  young  ones  are  struck  with  the  tail  of  some 
poisonous  serpent,  she  presently  strikes  her  breast  with  her  beak  or  bill, 
and  so  lets  out  her  own  blood  as  a medicine  for  them,  that  they  may  suck 
and  live ; even  so  Christ  seeing  us  struck  with  the  poison  of  sin,  he  is  im- 
patient of  delay,  he  would  not  stay  till  the  Jews  let  his  blood  with  their 
whips,  and  thorns,  and  nails;  “ I have  a baptism  to  be  baptised  with,  (saith 
Christ)  and  how  am  I straitened  till  it  be  accomplished  ?”  Luke  12  : 50. 
He  is  big  with  love ; and  therefore  he  opens  all  his  pores  of  his  own  accord, 
he  lets  blood  gush  out  from  every  part,  and  thereof  he  makes  a precious 
balsam  to  cure  our  wounds.  0 the  love  of  Christ ! as  Elihu  could  some- 
times say,  u Behold,  my  belly  is  as  wine  which  hath  no  vent,  it  is  ready  to 
burst  like  new  bottles,”  Job  32  : 19,  so  the  heart  of  Christ  was  full,  even 
full  of  love,  so  full  that  it  could  not  hold,  but  it  burst  out  through  every 
part  and  member  of  his  body,  in  a bloody  sweat.  I will  not  say,  but  that 
every  drop  of  Christ’s  blood  was  very  precious,  and  of  sufficient  value  to 
save  a world ; but  certainly  that  blood  which  was  not  forced  by  whips,  or 
thorns,  or  spear,  is  to  be  had  in  singular  honor;  as  the  myrrh,  that  by  in- 
cision of  the  tree  flows  out,  is  very  precious,  yet  that  which  drops  out  of 
its  own  accord,  is  accounted  as  the  first  and  choice;  and  as  the  balsam 
which  way  soever  it  come,  is  sweet,  yet  that  which  falls  of  its  own  accord 
is  held  the  most  pure  and  odoriferous ; to  this  alludes  that  apocryphal  saying 
in  Ecclesiasticus,  “ I gave  a sweet  smell  like  cinnamon,  and  I yielded  a 
pleasant  odor  like  the  best  myrrh,”  Eccl.  24  : 15.  The  vulgar  translates  it 
thus;  Quasi  libanus  non  incisus  vaporavi,  as  the  myrrh-tree  that  is  not 
cut,  I evaporated;  as  if  Christ  should  have  said,  Without  any  lancing, 
cutting,  pruning,  out  of  mere  love  I poured  out  my  blood  upon  the  earth  : 
This  is  certain,  at  this  time;  no  manner  of  violence  was  offered  him  in 
body,  no  man  touched  him  or  came  near  him,  in  a cold  night  (for  they  were 
fain  to  have  a fire  within  doors)  lying  abroad  in  the  air,  and  upon  cold 
earth,  he  casts  himself  into  a sweat  of  blood;  surely  love  is  hot,  he  had  a 
fire  in  his  breast  that  melts  him  into  this  bloody  sweat!  0 wonderful  love  ! 

3.  This  may  inform  us  of  the  design  of  Christ  in  these  very  sufferings; 
“ Christ*  weeps,  (saith  Bernard)  not  only  in  his  eyes,  but  in  all  his  mem- 
bers, that  with  the  tears  of  his  body  he  might  wash  and  purify  his  body, 
which  is  the  church.”  Or  Christ  weeps  blood,  that  he  might  give  us  a 
sign  of  the  enemy’s  ruin;  sweat  in  sickness  is  a crisis,  or  promising  sign, 
that  nature  with  all  her  force,  hath  strove  against  the  peccant  humor,  and 
hath  now  overcome  it;  so  this  bloody  sweat  is  a blessed  crisis,  or  argument 
of  sin  decaying,  and  that  the  Lamb  hath  overthrown  the  Lion.  As  Christ 
sometimes  said,  “ Now  is  the  judgment  of  this  world  : Now  shall  the  piiuce 
of  this  world  be  cast  out,  And  I,  if  I be  lifted  up  from  the  earth,  will  draw 
all  men  unto  me,”  John  12  : 31,  32. 


* Bern.  Serm.  in  dom.  Palm. 


340 


LOOKING  UNTO  JESUS. 


[BOOK  IY. 


Thus  far  of  Christ’s  passion,  before  his  apprehension.  And  now  we  may 
suppose  it  about  midnight,  the  very  time  which  Christ  called  “ the  hour, 
and  power  of  darkness/’  Luke  22  : 53.  What  followed  from  twelve  till 
three  at  night,  we  shall  discover  in  the  next  section. 

Sect.  YI. — Of  Judas’s  treason , Christ’s  apprehension,  binding  and  leading 

unto  Annas. 

By  this  time  the  traitor  Judas  was  arrived  at  Gethsemane ; and  being 
near  the  garden  door,  Jesus  goes  to  his  disciples,  and  calls  them  from  their 
sleep,  by  an  irony  (as  some  think)  he  bids  them  “ sleep  on  now,  and  take 
their  rest,”  meaning,  if  they  could  for  danger,  that  was  near;  but  withal, 
he  adds,  “ Behold  the  hour  is  at  hand ; and  the  Son  of  man  is  betrayed 
into  the  hands  of  sinners : Rise,  let  us  be  going : behold  he  is  at  hand  that 
doth  betray  me,”  Matth.  26  : 45,  46.  That  it  might  appear  he  undertook 
his  sufferings  with  choice  and  free  election,  he  not  only  refused  to  fly,  but 
he  calls  his  apostles  to  rise,  that  they  might  meet  his  murderers.  And  now 
they  come  “with  swords  and  staves,”  or,  as  John  adds,  “with  lanterns  and 
torches,  and  (Judas  going  before  them,  and  drawing  near  unto  Jesus  to  kiss 
him)  they  took  him,  and  bound  him,  and  led  him  away  to  Annas  first,” 
Matt.  26:47;  John  18  : 3,  12,  13. 

In  this  period  I shall  observe,  1.  Judas’s  treason.  2.  Christ’s  apprehen- 
sion. 3.  Christ’s  binding.  4.  Christ’s  leading  to  Annas,  one  of  the  chief 
priests,  as  to  his  first  station. 

1.  Judas’s  treason,  “and  while  he  yet  spake,  behold  a multitude,  and  he 
that  was  called  Judas,  one  of  the  twelve,  went  before  them,  and  drew  near 
unto  Jesus  to  kiss  him,”  Luke  22  : 47.  This  traitor  is  not  a disciple  only, 
but  an  apostle;  not  one  of  the  seventy,  but  one  of  the  twelve.  Augustine 
speaks  of  many  offices  of  love  that  Christ  had  done  to  Judas  in  especial 
manner;  he  had  called  him  to  be  an  apostle,  made  him  his  friend,  his 
familiar,  caused  him  to  eat  of  his  bread,  sit  at  his  table,  and  to  dip  his  hand 
in  the  dish  with  him;  yea,  if  his  tradition  be  true,  “Jesus*  had  delivered 
Judas  often  from  death,  and  for  his  sake  healed  his  father  of  a palsy,  and 
cured  his  mother  of  a leprosy,  and  next  to  Peter  honored  him  above  all 
other  his  apostles.”  Of  this  we  are  sure,  that  he  kissed  him,  and  washed 
his  feet,  and  made  him  his  treasurer,  and  his  almoner;  and  now  that  Judas 
should  betray  Christ;  0 how  doth  this  add  to  the  sufferings  of  Christ,  and 
to  the  sin  of  Judas!  “Behold  a multitude,”  and  Judas  in  the  front;  he 
went  before  them,  tarn  pedibus  quam  moribus  ; in  his  presence,  and  in  his 
malice.  The  evangelist  gives  the  reason  of  this,  that  he  might  have  the 
better  opportunity  to  kiss  him ; that  this  was  the  sign,  he  gave  the  rout, 
“Whomsoever  I shall  kiss,  that  is  he,  lay  hold  on  him;”  he  begins  war 
with  a kiss,  and  breaks  the  peace  of  his  Lord  by  a symbol  of  kindness : 
Jesus  takes  this  ill.  What,  Judas,  “ betrayest  thou  the  Son  of  man  with  a 
kiss?”  Luke  22  : 48,  q.  d.  What,  dost  thou  make  the  seal  of  love  the 
sign  of  treachery?  What,  must  a kiss  of  thy  mouth  be  the  key  of  treason? 
0 what  a friendly  reproof  is  here  ! by  way  of  use  : 

Use.  “Itf  were  well  for  the  world  (said  Chrysostome)  especially  for  tho 
children  of  God,  that  Judas  were  alone  in  this  transgression,  that  there 
were  no  more  perfidious,  treacherous  persons  in  it  besides  himself.”  But 
oh  ! how  full  is  the  world  of  such  miscreants  ? There  was  never  yet  an 
Abel,  but  he  had  a Cain  to  murder  him ; never  yet  a Moses,  but  he  had  a 
Jannes  and  Jambres  to  resist  him;  never  yet  a Joseph,  but  he  had  unkind 
brothers  to  envy  him  ; never  yet  a Samson,  but  he  had  a Delilah  to  betray 
him ; never  yet  a David,  but  he  had  an  Ahithophel  to  hurt  him  ; never 

* Aug.  Serm.  28,  ad  fratres. 
f Utinam  Judas  solus  sic  peccasset  Chrysos. 


LOOKING  UNTO  JESUS. 


341 


CHAP.  I.] 


yet  a Paul,  but  there  was  an  Alexander  to  do  him  much  evil ; nay,  it  is 
well  if  in  every  assembly  we  meet  not  with  a Judas:  in  civil  affairs  how 
many  are  there  that  live  and  make  gain  by  lying,  swearing,  cheating,  co- 
zening, selling  away  Christ  and  their  own  souls,  for  a lesser  matter  than 
thirty  pieces  of  silver;  and  in  religious  affairs,  how  many  secure  and  drowsy 
professors  have  we  amongst  us,  that  salute  Christ,  both  by  hearing  the 
word,  and  receiving  the  seals,  and  yet  in  their  lives  and  conversations,  they 
deny  Christ?  “They  honor  God  with  their  lips,  but  their  hearts  are  far 
away  from  him,”  Matth. 

2.  For  Christ’s  apprehension,  “ Then  came  they,  and  laid  hands  on 
Jesus,  and  took  him  :”  they  apprehended  him  whom  the  world  cannot  com- 
prehend ; and  yet  before  they  took  him,  he  himself  begins  the  inquiry,  and 
leads  them  into  their  errand;  he  tells  them,  that  he  was  “Jesus  of 
Nazareth,  whom  they  sought;”  this  was  but  a breath,  a meek  and  gentle 
word,  yet  had  it  greater  strength  in  it  than  the  eastern  wind,  or  the  voice 
of  thunder;  for  G-od  was  in  that  still  small  voice  and  it  struck  them  down 
to  the  ground.  0 the  power  of  Christ ! they  come  to  him  with  clubs,  and 
staves,  and  swords,  and  he  does  no  more,  but  let  a word  fly  out  of  his 
mouth,  and  presently  they  stagger,  run  “backward,  and  fall  to  the  ground,” 
John  18  : 6.  Oh  ! if  we  cannot  bear  a soft  answer  of  the  merciful  God, 
how  dare  we  so  provoke,  as  we  do,  the  wrath  of  the  Almighty  Judge  ? and 
yet  he  suffered  them  to  rise  again,  and  they  still  persist  in  their  inquiry 
after  him;  and  he  tells  them  once  more,  “I  am  he;”  he  offers  himself,  he 
is  ready  and  desirous  to  be  sacrificed,  only  he  sets  them  their  bounds ; and 
therefore  he  secures  his  apostles  to  be  witnesses  of  his  sufferings : in  this 
work  of  redemption,  no  man  must  have  an  active  share  besides  himself,  he 
alone  was  to  tread  the  wine-press  : “ If,  therefore,  ye  seek  me  (saith  Christ) 
let  these  go  their  way,”  John  18  : 8;  thus  he  permits  himself  to  be  taken, 
but  not  his  disciples. 

And  now  they  have  his  leave ; oh  ! with  what  fierce  and  cruel  counte- 
nances, with  what  menacing  and  threatening  looks,  with  what  malicious 
and  spiteful  minds,  do  they  invade  and  assault  our  Saviour  ? they  compass 
him  round  : then  they  lay  their  wicked  and  violent  hands  upon  him,  in  the 
original,  ( epebalon ) signifies  a violent  taking.  One  speaks  the  manner  of 
his  apprehension  in  these  words,  “ Some  of  them  lay  hold  on  his  gar- 
ments, others  on  the  hair  of  his  head  : some  pluck  him  by  the  beard, 
others  struck  him  with  their  impious  fists,  and  being  enraged,  that  with 
a word  he  had  thrown  them  backwards  on  the  ground,  they  therefore 
threw  him  on  his  back,  and  basely  tread  him  under  their  dirty  feet.”*  An- 
other author  gives  it  thus,  “ As  a roaring,  ramping  lion  draws  along  the 
earth  his  prey,  and  tears  it,  and  pulls  it,  so  they  hauled  Christ  all  along 
the  earth,  spitting,  buffeting,  pulling  him  by  the  hair.”")*  Another,  in  like 
manner  thus,  “ They  all  run  violently  upon  him,  they  fling  him  to  the 
ground,  they  kick  him,  tear  him,  spurn  him,  pull  off  the  hair,  both  of  his 
head  and  beard. ”J  Of  every  of  these  passages,  we  find  scriptures  full, 
“ Many  bulls  have  compassed  me,  strong  bulls  of  Bashan  have  beset  me 
round,  they  gaped  upon  me  with  their  mouths,  as  a ravening  and  roaring 
lion,”  Psal.  22  : 12,  13. 

Use.  We  are  apt  to  cry  out  on  Judas  and  the  Jews;  and  we  think,  Oh 
if  we  had  been  in  their  stead  we  should  never  have  done  this : but  lay 
aside  a while  those  instruments,  and  look  we  at  the  principal  cause ; had 

* Quidam  apprehendebant  vestes  ejus,  alii  mittebant  manus  in  capillos  capitis,  &c. 
Homil  Johan.  Carthag.  Hispan. 

t Sicut  leo  rugiens  et  rapiens  trahit  prsedam  per  terram  et  lacerat,  et  laniat,  &c. 
Jacob,  de  Valenti  in  Psal.  21. 

% Omnes  impetum  faciunt  in  eum,  &c. 


342 


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[BOOK  IV. 


not  we  an  hand  in  all  these  actings  ? Did  not  we  conspire  his  death,  and 
apprehensions  in  reference  to  it?  Oh,  my  sins,  my  sins!  these  were  the 
hand,  the  captain,  and  the  officers ; these  were  the  multitude,  a multitude 
indeed.  If  I should  tell  them,  I might  tell  a thousand,  and  yet  not  tell 
one  of  a thousand,  these  were  the  soldiers  that  beset  him  round,  the  bulls 
that  compassed  him  about,  the  roaring  lions  that  gaped  upon  him  with 
their  mouths.  0 my  heart,  why  shouldst  thou  rise  up  against  the  Jews, 
when  thou  findest  the  traitor,  and  the  whole  rout  of  officers  in  thyself? 
Oh  that  thou  wouldst  turn  the  edge  of  thy  detestation  into  its  right  stream 
and  channel ! Oh  that  thou  wouldst  “ remember  thy  own  ways,  and  all 
thy  doings,  wherein  thou  hast  been  defiled/7  and  that  thou  wouldst  “ loathe 
thyself  in  thy  own  sight,  for  all  the  evils  that  thou  hast  committed/7 
Ezek.  20:43. 

3.  For  Christ’s  binding,  the  evangelist  tells  us,  “That  the  band,  and 
the  captain,  and  the  officers  of  the  Jews  took  Jesus,  and  bound  him/7  John 
18  : 12,  ( edesari ) they  bound  his  hands  with  cords;  a type  of  this  was  Sam- 
son, whom  Delilah  bound  with  ropes,  or  cords,  foreshowing  hereby,  that  he 
must  die,  they  never  using  to  bind  any  with  ropes  or  cords,  but  those 
whom  undoubtedly  they  purposed  to  crucify : some  add  the  circumstances 
of  this  binding,  that  they  bound  him  with  three  cords,  and  that  with  such 
violence,  that  they  caused  blood  to  start  out  of  his  tender  hands;  certainly 
they  wanted  no  malice,  and  now  they  wanted  no  power,  for  the  Lord  had 
given  himself  into  their  hands.  Binding  argues  baseness ; it  is  storied 
of  Alexander,  that  when  some  arrow  that  was  shot  into  him  was  to  be 
drawn  out,  his  physicians  advised  to  bind  him,  for  that  the  least  motion  (as 
they  said)  would  do  him  hurt;  but  he  answered,  “ Kings  were  not  fit  to  be 
bound,  the  power  of  a king  was  ever  free  and  safe.77*  And  David  in  his 
lamentation  over  Abner,  said,  “ Died  Abner  as  a fool  dieth  ? Thy  hands 
were  not  bound,  nor  thy  feet  put  into  fetters/7  2 Sam.  3 : 33,  34.  Fools 
and  slaves  were  accustomed  to  be  bound,  and  so  were  thieves;  they  that 
open  their  hands  to  receive  other  men’s  goods,  it  is  fit  their  hands  should 
be  bound  and  tied  up;  but  is  our  Saviour  numbered  amongst  any  of 
these?  O yes,  “In  that  same  hour  said  Jesus  to  the  multitude,  Are  ye 
come  out  as  against  a thief,  with  swords  and  staves  ? Math.  26  : 55.  “ He 

made  himself  of  no  reputation,  and  took  upon  him  the  form  of  a servant,” 
Phil.  2:7.  0 wonderful  condescension  of  Christ ! 0 admirable  exinani- 

tion ! He  that  was  eminently  just,  is  reputed  a thief;  he  that  was  equal 
with  God  is  become  a servant;  he  that  was  stronger  than  Samson,  and 
could  have  broken  his  cords  from  off  his  arms  like  a thread,  he  is  bound 
with  cords ; and  as  a poor  lamb,  he  continues  bound  for  the  slaughter;  and 
thus  began  our  liberty,  and  redemption  from  slavery,  and  sin,  and  death, 
and  cursings. 

But  besides  these  cords,  the  word  (edesari)  signifies  a binding  with 
chains,  Mark  5 : 3,  4 : and  some  are  of  opinion,  that  they  shackled  both  his 
hands  and  feet,  pedicis  et  catenis  vinctus,  Mark  5 : 4,  and  others  say,  “ that 
they  put  about  his  neck  a chain  of  iron;”f  and  it  is  not  altogether  im- 
probable but  they  might  be  as  cruel  to  the  master  as  to  the  servants ; I 
cannot  think  they  were  so  enraged  against  Peter,  as  they  were  against 
Christ,  and  yet  they  laid  on  him  “ two  chains,”  Acts  12  : 6.  Nor  can  I 
think  they  were  so  enraged  against  Paul,  as  they  were  against  Jesus,  ami 
yet  “the  chief  captain  took  him,  and  commanded  him  to  be  bound  with 
two  chains,”  Acts  21:33.  And  that  this  might  be  their  dealing  with 

* Non  decet  vinciri  regem,  cum  libera  sit  regis  et  semper  salva  potestas.  Bern. 
Serm.  de  pas. 

•j-  Quidam  existimaverunt  catena  ferrea  collum  ejus  alligasse,  quod  mihi  certe, 
incredibile  non  est.  Hon.  Joh.  Carthag. 


CIIAP.  i ] 


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343 


Christ,  Judas  by  his  counsel,  seems  to  speak,  “ Hold  him  fast,’  Matth. 
26:48. — “Take  him  and  lead  him  away  safely,”  Mark  14:44,  q.  d. 
Make  kina  sure  : that  he  escape  not  out  of  your  hands,  he  hath  deceived 
you  often,  and  therefore  chain  him  with  an  iron  chain,  that  will  be  sure  to 
hold.  I cannot  pass  this  without  some  word  to  ourselves. 

Use.  Christ  undergoes  this  restraint,  that  all  sort  of  persecution  might 
be  sanctified  to  us  by  his  susception.  Again,  Christ  was  faster  bound  with 
his  cords  of  love  than  with  iron  fetters,  his  love  was  strong  as  death,  it  over- 
came him  who  is  invincible,  and  bound  him  who  is  omnipotent;  the  Jews’ 
cords  were  but  the  symbols  and  figures,  but  the  dear  love,  the  tender  bowels 
of  Jesus  Christ  were  the  morals  and  things  signified:  again,  Christ  was 
bound  that  we  might  be  free ; the  cords  of  Christ  were  so  full  of  virtue, 
that  they  loosed  the  chains  of  our  sins,  and  tied  the  hands  of  God’s  justice, 
which  were  stretched  out  against  us  for  our  sins.  Again,  he  was  bound 
for  us,  that  so  he  might  bind  us  to  himself.  “ I drew  them  with  cords 
of  a man,  with  bands  of  love,”  Hosea  11:4.  A strange  thing  it  was, 
to  see  the  king  bound  for  the  thieves’  offence ; but  such  was  Christ’s  love, 
that  he  might  draw  sinful  mankind  to  the  love  of  him  again.  Lastly,  One 
good  lesson  we  may  learn  from  wicked  Judas,  “ Take  him  and  lead  him 
away  safely ; — hold  him  fast.”  Come,  Christians ! here  is  good  counsel 
from  a Judas,  like  another  Caiaphas,  he  prophesies,  be  knows  not  what; 
“ take  him  and  lead  him  away,  and  hold  him  fast.”  It  is  of  necessity,  that 
those  who  spiritually  seek  after  Christ,  should  take  him  by  faith,  and  hold 
him  fast  by  love : “ I will  rise  now,  (saith  the  spouse)  I will  seek  him 
whom  my  soul  loveth  :” — and  anon,  “I  found  him  whom  my  soul  loveth, 
I held  him  and  would  not  let  him  go,  until  I had  brought  him  into  my 
mother’s  house,  into  the  chambers  of  her  that  conceived  me,”  Sol.  Songs 
3:2,  4.  We  must  arise  out  of  the  bed  of  sin,  we  must  seek  Christ  in  the 
use  of  ordinances;  and  there  if  we  find  him,  we  must  take  him,  lay  hold 
on  him  by  the  hands  of  faith,  and  not  let  him  go,  but  lead  him  safely  until 
we  have  brought  him  into  our  mother’s  house,  into  the  assemblies  of  his 
people : or,  if  you  will,  until  we  have  brought  him  into  our  souls,  where 
he  may  sup  with  us,  and  we  with  him. 

4.  For  his  leading  to  Annas,  John  records  it,  That  “they  led  him  away 
to  Annas  first,  for  he  was  father-in-law  to  Caiaphas,  who  was  high  priest 
that  same  year,”  John  18  : 13.  1.  They  led  him  away,  (< apegagon ,)  it  refers 
to  the  place  whence  they  led  him ; the  garden  was  the  terminus  a quo , 
there  they  apprehended  him,  and  bound  him,  and  thence  led  him  away; 
but  the  word  ( apago ) is  something  more  than  merely  abduco ; sometimes 
it  signifies  ah  'ujo , to  drive  away,  whether  by  force  or  fraud : sometimes 
rapio  ad  supplicium,  ad  judicandum , to  snatch  away  either  to  punish- 
ment or  judgment:  it  is  said,  “They*  drew  him  away  by  the  hairs  of 
the  head,  and  that  they  led  him  in  uncouth  ways,  and  through  the  brook 
Cedron,  in  which  the  ruder  soldiers  pluuged  him,  and  passed  upon  him  all 
the  affronts  and  rudeness,  which  an  insolent  and  cruel  multitude  could 
think  of.”  So  that  now  again  was  the  fulfilling  of  the  prophecy,  “He 
shall  drink  of  the  brook  in  the  way,”  Psal.  110 : 7.  I dare  not  deliver 
these  things  as  certain  truths,  only  this  I affirm,  that  they  led  him,  snatched 
him,  hauled  him  from  the  garden  back  again  to  Jerusalem,  over  the  brook 
and  valley  called  Cedron.  2.  They  led  him  first  to  Annas;  why  thither,  is 
a question,  the  cognizance  of  the  cause  belonged  not  properly  to  Annas,  but 
to  Caiaphas;  all  that  can  be  said  for  Annas,  is,  that  he  was  the  chief  of  the 
Sanhedrim,  and  father-in-law  to  Caiaphas,  and  to  be  high  priest  the  next 
year  following. 


* Ecce  trabebatur  passis  Priamidia  virgo  crinibus.  Yirg.  /Eneid.  1. 


344 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 


Use.  Oh  ! when  I think  of  Jesus  being  led  away  to  Annas  first,  when  I 
think  of  him  partly  going,  and  partly  hauled  forward,  and  forced  to  hasten 
his  grave  pace;  when  I think  of  him  thrown  into,  or  plunged  in  the  waters 
of  the  brook,  and  so  forced  to  drink  of  the  brook  Cedron  in  the  way ; 
when  I think  of  him  presented  by  a deal  of  soldiers,  and  rude  catchpoles 
to  this  mercenary  Annas;  and  withal  think  that  I had  an  hand  as  deep  as 
any  other  in  these  acts,  my  heart  must  either  break,  or  I must  proclaim  it 
an  heart  of  flint,  and  not  of  flesh  : come,  Christians,  let  us  lay  our  hands 
upon  our  hearts,  and  cry,  “ Oh,  my  pride  ! and  oh,  my  covetousness  I and 
oh,  my  malice  and  revenge  ! oh  my  unbelief!  and  oh,  my  unthankfulness  ! 
and  oh,  my  uncharitableness  to  the  needy  members  of  Christ  Jesus!  why, 
these  were  the  rout,  these  were  they  that  led,  and  dragged,  and  drew  Jesus 
(as  it  were)  by  the  hair  of  his  head;  these  were  they  that  took  hold  of 
the  chains,  and  pulled  him  forwards,  and  showed  him  in  triumph  to  this 
bloody  Annas;  nay,  these  were  the  Judas,  Jews,  Annas,  and  all : Oh!  that 
ever  I should  lodge  within  me  such  an  heart,  that  should  lodge  in  it  such 
sins,  such  betrayers,  such  murderers  of  Jesus  Christ.” 

But  I must  remember  myself,  “Watchman,  what  of  the  night?  Watch- 
man, what  of  the  night?”  Isa.  21  : 11,  12.  “If  ye  will  inquire,  inquire  ye, 
return,  come,”  Matth.  14 : 25.  We  may  now  suppose  it  about  the  third 
hour,  or  the  last  watch  : in  the  gospel  it  is  called  the  fourth  watch  of  the 
night,  Exod.  14:24.  Elsewhere  it  is  called  “the  morning  watch,”  Psal. 
130  : 6,  which  continued  till  the  morning.  And  of  the  acts  done  in  this 
interval  of  time,  we  are  next  to  treat. 

Sect.  YII.  — Of  Christ’s  Examination  and  Condemnation , with  their 

Appendices. 

Now  it  was,  that  they  led  him  from  Annas  to  Caiaphas;  and  presently  a 
council  of  high  priests,  scribes  and  elders;  these  were  the  greatest,  gravest, 
learnedst,  wisest  men  amongst  them,  and  they  all  conspire  to  judge  him, 
who  is  the  greatest  judge  both  of  quick  and  dead. 

In  their  proceedings  we  may  observe,  1.  The  captious  examination  of 
the  high  priest.  2.  The  sacrilegious  smiting  of  one  of  the  servants.  3. 
The  impious  accusations  of  the  witnesses.  4.  The  sentence  of  the  judges. 
5.  The  perfidious  denial  of  perjured  Peter.  6.  The  shameful  delusion  and 
abuses  of  the  base  attendants. 

1.  For  the  captious  examination  of  the  high  priest,  “The  high  priest 
then  asked  Jesus  of  his  disciples,  and  of  his  doctrine,”  John  18:19.  1. 
Of  his  disciples;  what  the  questions  were,  it  is  not  expressed,  but  pro- 
bably they  might  be  such  as  these,  “How  many  disciples  he  had?  And 
where  they  were  ? And  what  was  become  of  them  ? Why  he  should  take 
upon  him  to  be  better  guarded  than  others  of  greater  place  and  calling  ? 
Whether  it  did  not  savor  of  sedition  and  disturbance  of  the  state,  to  lead 
about  such  a crew  of  disciples  and  followers  after  him  ? And  what  was 
the  reason  of  their  flight,  whether  it  were  not  a token  of  their  guiltiness 
of  some  disorder,  or  of  riotous  practices  ?”  It  is  not  for  me  to  speak  how 
many  queries  the  high  priest  might  make  to  tempt  Jesus,  but  certainly  he 
was  sifted  to  the  bran,  examined  to  the  full,  of  all  such  circumstances  as 
either  might  trap  Christ,  or  in  the  least  degree,  advance  and  help  forward 
his  condemnation  : to  this  question  concerning  his  disciples,  our  Saviour 
answered  nothing;  alas,  he  knew  the  frailty  of  his  followers  ! he  might  have 
said,  “ For  my  disciples,  you  see  one  hath  betrayed  me,  and  another  will 
anon  forswear  me,  he  stays  but  for  the  crowing  of  the  cock,  and  then 
you  shall  hear  him  curse  and  swear  that  he  never  knew  me  : and  for  all  the 
rest,  a panic  fear  hath  seized  upon  their  hearts,  and  they  are  fled,  and  have 
left  me  alone  to  tread  the  wine-press.”  Ah,  no,  he  will  not  speak  evil  of 


CHA1  I.] 


LOOKING  UNTO  JESUS. 


345 


the  teachers  of  his  people;  it  was  grief  to  him,  and  added  to  his  suffer- 
ings, that  all  had  forsaken  him  : once  before  this,  “ many  of  his  disciples 
went  back,  and  walked  no  more  with  him,”  which  occasioned  Jesus  to  say 
to  the  twelve,  “ Will  ye  also  go  away  ?”  Why,  no,  said  Peter  then,  “Lord, 
whither  shall  we  go,  thou  hast  the  words  of  eternal  life  : and  we  believe, 
and  are  sure,  that  thou  art  that  Christ,  the  Sou  of  the  living  God,”  John  6 : 
67,  68,  69.  Oh,  Peter  ! What  a strong  faith  was  that?  “ We  believe,  and 
we  are  sure ;”  but  how  is  it  now  that  ye  have  no  faith  ? Or  why  are  ye  so 
fearful,  0 ye  of  little  faith  ? I believe  this  sat  upon  the  heart  of  Christ, 
and  yet  he  would  not  accuse  them  who  now  stood  in  their  places,  and  was 
accused  for  them,  and  for  us  all;  and  therefore  to  that  question  of  his  dis- 
ciples, he  answered  nothing. 

2.  He  asked  him  of  his  doctrine ; what  his  questions  were  of  that,  are 
not  set  down  neither,  but  probably  they  may  be  such  as  these,  “ Who  was 
his  master  or  instructor  in  that  new  doctrine,  he  had  lately  broached? 
Why  did  he  seek  to  innovate  and  alter  their  long  practised  and  accustomed 
rites?  And  what  ground  had  he  to  bring  in  his  own  devices  in  their 
steads  ? As  baptism  for  circumcision,  the  Lord’s  Supper  for  the  passover, 
himself  and  his  apostles  for  the  high  priests  and  Levites,  when  neither  he, 
nor  most  of  them  were  of  that  tribe?  Why  he  was  so  bold  and  saucy, 
(being  but  three  and  thirty  years  of  age),  to  declaim  so  bitterly  and  satiri- 
cally against  the  Pharisees  and  Sadducees,  and  Scribes,  and  priests,  and 
elders  of  the  people.”  Much  of  this  stuff  he  might  bring  out  in  his  inter- 
rogatories, that  so,  by  his  questioning  him  in  many  things,  he  might  trap 
him  in  something  to  his  confusion  and  destruction. — And  to  this  ques- 
tion our  Saviour  answers,  but,  oh,  how  wisely!  “I  spake  openly  to  the 
world  (said  he)  I ever  taught  in  the  synagogue,  and  in  the  temple,  whither 
the  Jews  always  resorted;  and  in  secret  have  I said  nothing,  Why  askest 
thou  me  ? ask  them  which  heard  me,  what  I said  unto  them,  behold  they 
know  what  I said  unto  them,”  John  18  : 20,  21.  q.  d.  I appeal  to  the  tes- 
timony of  the  very  enemies  themselves  : thou  suspectest  me  to  be  a seditious 
person,  and  one  that  plots  mischief  against  the  state  in  secret : I tell  the 
truth,  “ I speak  nothing  in  secret  ;”  i.  e.,  nothing  in  the  least  manner  tend- 
ing to  sedition ; my  doctrine  I brought  with  me  from  the  bosom  of  my 
Father,  it  is  the  everlasting  gospel,  and  not  of  yesterday;  and  it  contains 
nothing  in  it  of  sedition,  faction,  rebellion,  treason  ; ask  these  thine  enemies, 
these  who  have  apprehended  and  bound  me,  and  brought  me  hither : They 
know  what  I said,  let  them  speak,  if  they  can,  wherein  I have  transgressed 
the  law. 

2.  For  the  stroke  given  Christ  by  that  base  servant : “ one  of  the  officers 
who  stood  by,  struck  Jesus  with  the  palm  of  his  hand,  saying,  Answerest 
thou  the  high  priest  so?”  John  18  : 22,  that  holy  face  which  was  designed 
to  be  the  object  of  heaven,  in  the  beholding  of  which,  much  of  the  celestial 
glory  doth  consist : that  face  which  the  angels  stare  upon  with  wonder,  like 
infants  at  a bright  sunbeam,  was  now  smitten  by  a base  varlct  in  the 
presence  of  a judge;  and  howsoever  the  assembly  was  full,  yet  not  one 
amongst  them  all  reproved  the  act,  or  spake  a word  for  Christ;  nay,  in  this 
the  injuiry  was  heightened,  because  the  blow  was  said  to  be  given  by  Mal- 
chus,*  an  Idumean  slave;  it  was  he  whose  ear  was  cut  off  by  Peter,  and 
cured  by  Christ;  and  thus  he  requites  him  for  his  miracle.  Amongst  all 
the  sufferings  of  Christ,  one  would  think  this  were  but  little,  and  yet  when 
I look  into  the  scriptures,  I find  it  much;  thus  Jeremy,  “lie  giveth  his 
cheeks  to  him  thatsmiteth  him,  he  is  filled  full  with  reproach  :”  Lam.  3 : 30. 
Thus  Micah  speaking  of  Christ,  “They  shall  smite  the  judge  of  Israel  with 
a rod  upon  the  cheek,”  Micah  5 : 1.  There  was  in  it  a world  of  shame; 


* Chris.  Horn.  82,  in  Joh. 


346 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 

the  apostle  lays  it  down  as  a sign  of  suffering  and  reproach,  2 Cor.  11  : 20. 
“If  a man  smite  you  on  the  face,”  nothing  more  disgraceful,  (saith  Chrys- 
ostom *)  than  to  be  smitten  on  the  cheek ; the  diverse  reading  of  the  word 
speaks  it  out  farther,  “ He  struck  him  with  a rod,  or  he  struck  him  with  the 
palm  of  his  hand,  ( edoke  rapisma '{')  the  word  (rapisma')  say  some,  refers 
to  his  striking  with  a rod,  or  club,  or  shoe,  or  pantoffle ; or,  as  others,  it 
refers  to  his  striking  with  the  palm  of  his  hands : of  the  two,  the  palm  of 
the  hand  is  judged  more  disgraceful  than  either  rod  or  shoe;  and  therefore 
in  the  text  we  translate  it,  “ With  the  palm  of  the  hand  he  struck  at  Jesus,” 
(».  e.)  with  the  open  hand,  with  his  hand  stretched  out. 

The  ancients J commenting  on  this  cuff;  “Let  the  heavens  be  afraid 
(saith  one)  and  let  the  earth  tremble  at  Christ’s  patience ; and  this  servant’s 
impudence.  0 ye  angels,  how  were  ye  silent  ? § How  could  you  contain 
your  hands,  when  you  saw  his  hand  striking  at  God  ? If  we  consider  him, 
(saith  another,)  who  took  the  blow,  was  not  he  that  struck  him  worthy  to 
he  consumed  of  fire,  or  to  be  swallowed  up  of  earth,  or  to  be  given  up  to 
Satan,  and  thrown  down  to  hell?”  If  a subject  should  but  lift  up  his  hand 
against  the  son  of  an  earthly  sovereign,  would  he  not  be  accounted  worthy 
of  punishment : How  much  more  in  this  case,  when  the  hand  is  lifted  up 
against  the  King  of  kings,  and  Lord  of  lords,  whom  not  only  men,  but  the 
cherubim  and  seraphim,  and  all  the  celestial  powers  above,  adore  and 
worship?  Bernard  ||  tells  us,  “That  his  hand  that  struck  Christ  was  armed 
with  an  iron  glove;  and  Vincentius^f  affirms,  That  by  the  blow  Christ  was 
felled  to  the  earth ; and  Lodovicus  **  adds,  “ That  blood  gushed  out  of  his 
mouth;  and  that  the  impression  of  the  varlet’s fingers  remained  on  Christ’s 
cheek,  with  a tumor  and  wan  color.”  I need  say  no  more  of  this,  only  one 
word  in  reference  to  ourselves. 

Use.  Come,  look  upon  this  lively  and  lovely  picture  of  patience ; he  was 
struck  on  the  face,  but  he  was  never  moved  in  his  heart ; notwithstanding 
the  abuse,  he  shewed  all  mildness  and  gentleness  towards  his  enemies;  0 
what  art  thou  that  canst  not  brook  a word,  that  canst  not  bear  a distasteful 
speech,  that  canst  not  put  up  the  least  and  smallest  offence,  without  thy 
wrath  and  fury?  0 proud  man  ! 0 impudent  wretch  ! How  art  thou  so 

suddenly  moved  at  the  least  indignity,  when  thou  seest  thy  Saviour  quietly 
suffer  great  affronts  ? Come  learn  of  Christ,  if  ever  we  mean  to  have  a 
share  and  interest  in  his  sufferings,  let  us  conform  to  him  in  meekness  and 
patience,  in  gentleness  and  lowliness  of  mind;  and  so  we  shall  find  rest 
unto  our  souls. 

3.  For  the  accusation  of  the  witnesses;  he  is  falsely  accused,  and  charged 
with  the  things  that  he  never  knew;  in  his  accusation,  I observe  these 
things.  1.  That  they  sought  false  witnesses,  for  true  witnesses  they  could 
have  none : “ Now  the  chief  priests,  and  all  the  councils  sought  false  wit- 
nesses against  Jesus,  to  put  him  to  death,”  Matth.  26  : 59.  They  were 
resolved  in  a former  council,  that  he  should  not  live  but  die : and  now  pal- 
liating their  design  with  a scheme  of  a tribunal,  they  seek  out  for  witnesses ; 
0 wonder ! who  ever  heard  that  judges  went  about  to  inquire  for  false  wit- 
nesses, and  suborned  them  to  come  in  against  the  prisoner  at  the  bar  ? 2. 

“ Though  many  false  witnesses  came  in  to  testify  against  him,  yet  they 
found  none,”  verse  60,  because  “their  witnesses  did  not  agree  together;” 
Mark  14  : 56.  0 the  injustice  of  men  in  bringing  about  the  decrees  of 

God ! the  judges  seek  out  for  witnesses,  the  witnesses  are  to  seek  out  for 


* Chris.  Horn.  82,  in  Joh. 

f-  (Rapis)  & virgam  & crepidam  significat.  Lei.  crit.  Sacr. 

J (Kolaphos)  pugno,  (rapis)  pami.  Idem  Chrys.  Horn.  18,  in  Joh.  C.  18. 
$ Aug.  in  Tract.  113.  ||  Bern.  Serm.  de  pass. 

Vine.  Serm.  de  pass.  **  Lodo.  de  vita.  Christi. 


CHAP.  I.] 


LOOKING  UNTO  JESUS. 


347 


proof,  those  proofs  were  to  seek  for  unity  and  consent;  and  nothing  was 
ready  for  their  purpose.  3.  At  last  after  many  attempts,  came  two  false 
witnesses,  and  said,  “ This  fellow  said,  I am  able  to  destroy  the  temple  of 
God,  and  to  build  it  in  three  days,”  verse  61.  They  accuse  him  for  a figu- 
rative speech,  a trope  which  they  could  not  understand,  which  if  he  had 
effected  according  to  the  letter,  it  had  been  so  far  from  a fault,  that  it  would 
have  been  an  argument  of  his  power;  but  observe  their  false  report  of  the 
words  he  had  spoken,  for  he  said  not,  “ I am  able  to  destroy  this  temple  of 
God,  and  to  build  it  up  in  three  days but,  “ destroy  ye  this  temple,  and 
in  three  days  will  I raise  it  up,”  John  2 : 19.  The  allegation  differs  from 
the  truth  in  these  particulars,  1.  “ I am  able  to  destroy,”  say  they  : ay,  but, 
“ destroy  ye,”  saith  Christ. 

2.  “I  am  able  to  destroy  this  temple  of  God,”  say  they;  ay,  but  “ de- 
stroy ye  this  temple,”  saith  Christ,  simply  this  temple,  without  addition. 

3.  “ I am  able  to  destroy  this  temple  of  God,  and  to  build  it  in  three  days,” 
say  they;  ay,  but  “destroy  ye  this  temple,  and  in  three  days  I will  raise 
it  up,”  said  Christ:  he  spoke  not  of  building  an  external  temple,  but  of 
raising  up  his  own  body,  which  he  knew  they  would  destroy.  These  were 
the  accusations  of  the  false  witnesses,  to  all  which  Jesus  answered  nothing; 
he  despised  their  accusations,  as  not  worth  an  answer;  and  this  vexed 
more  — But,  4.  Another  accusation  is  brought  in ; Caiaphas  had  a reserve, 
which  he  knew  should  do  the  business  in  that  assembly,  he  adjured  him  by 
God,  to  tell  him  if  he  were  the  Christ,  “I  adjure  thee  by  the  living  God, 
that  thou  tell  us  whether  thou  be  the  Christ  the  Son  of  God;”  Matth. 
26  : 63.  The  holy  Jesus  being  adjured  by  so  sacred  a name,  would  not 
now  refuse  an  answer,  but  he  confessed  himself  to  be  “the  Christ  the  Son 
of  the  living  God :”  and  this  the  high  priest  was  pleased  (as  the  design  was 
laid)  to  call  blasphemy;  and  in  token  thereof,  he  rends  his  clothes,  pro- 
phetically signifying,  that  the  priesthood  should  be  rent  from  himself. 

Use.  We  are  taught  in  all  this  quietly  to  suffer  wrong.  “If  my  adver- 
sary should  write  a book  against  me,  surely  I would  take  it  upon  my 
shoulder  (saith  Job)  and  bind  it  as  a crown  to  me,”  Job  31  : 35,  36.  It 
is  impossible,  if  we  are  Christ’s  servants,  to  live  in  this  world  without  false 
accusations;  come  let  us  take  heart,  and  in  some  cases  say  not  a word; 
since  he  that  was  most  innocent,  was  most  silent,  why  should  we  be  too 
forward  in  our  excuses  ? I know  there  is  a time  to  speak,  as  a time  for 
silence ; if  it  may  tend  to  God’s  honor,  and  to  the  spreading  of  God’s  truth, 
and  that  right  circumstances  do  concur,  it  is  then  time  to  open  our  mouths, 
though  we  let  in  death.  So  did  our  blessed  Saviour;  0 let  us  learn  of  him, 
and  follow  his  steps. 

4.  For  the  doom  or  sentence  of  these  judges,  Caiaphas  pre-judging  all 
the  Sanhedrim,  in  declaring  Jesus  to  have  spoken  blasphemy,  and  the  fact 
to  be  notorious,  he  then  asked  their  votes;  “What  think  ye?”  and  they 
answered  aud  said,  “ He  is  guilty  of  death,”  Matth.  26  : 66.  They  durst 
not  deny  what  Caiaphas  had  said,  they  knew  his  faction  was  very  potent, 
and  his  malice  great,  and  his  heart  was  set  upon  the  business ; and  there- 
fore they  all  conspire,  and  say,  as  he  would  have  them,  “ He  is  guilty  of 
death.”  Oh  ! here  is  Jesus’  sentence,  which  should  have  been  mine,  “ He 
is  guilty  of  death.”  But  this  sentence  was  but  like  strong  dispositions  to 
an  enraged  fever;  they  had  no  power  at  that  time,  to  inflict  death,  or  such 
a death  as  that  of  the  cross,  they  only  declared  him  apt,  and  worthy  and 
guilty  of  death. 

“ In  the  multitude  of  counsellors  there  is  safety,”  said  Solomon,  Prov. 
11  : 14.  But  we  must  take  this  in,  “if  it  be  of  good  men,  and  to  good 
purpose;”  for  otherwise  the  meetings  and  assemblies  and  councils  of  the 
wicked  are  dangerous  and  deadly : “ The  kings  of  the  earth  set  themselves, 


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[BOOK  IV. 


and  the  rulers  take  counsel  together  against  the  Lord,  and  against  his 
anointed,”  Psalm  2 : 2.  Such  councils  we  had  many  in  our  times;  I know 
not  whether  we  may  call  them  councils,  or  struma  tantum  civitatis , an  ulce- 
rous bunch,  raised  by  the  disorder  and  distemper  of  the  city. 

5.  For  Peter’s  denial  and  abjuration ; whilst  these  things  were  thus 
acting  concerning  Christ,  a sad  accident  happened  to  his  servant  Peter;  at 
first  a damsel  comes  to  him,  and  tells  him,  “ Thou  wast  with  Jesus  of 
Galilee,”  Matth.  26  : 69.  And  then  another  maid  tells  the  by-standers, 
“This  fellow  was  also  with  Jesus  of  Nazareth,”  verse  71.  And  after  a 
while,  they  that  stood  by  spake  themselves,  “ Surely  thou  art  one  of  them, 
for  thy  speech  betrayeth  thee,”  verse  73,  q.  d.  Thy  very  idiom  declares 
thee  to  be  a Galilean;  thou  art  as  Christ  is,  of  the  same  country  and  sect; 
and  therefore  thou  art  one  of  his  disciples : Peter  thus  surprised,  without 
any  time  to  deliberate,  he  shamefully  denies  his  Lord.  And,  1.  He  doeth 
it  with  a kind  of  subterfuge,  “I  know  not  what  thou  sayest,”  verse  70. 
He  seems  to  elude  the  accusation  with  this  evasion,  I know  not  thy  meaning, 
I understand  not  thy  words,  I skill  not  what  thou  sayest,  verse  72. 

At  the  next  turn,  he  goes  on  to  a licentious  boldness,  denying  Christ 
with  an  oath,  “ I do  not  know  the  man.”  And,  lastly,  he  aggravates  his 
sin  so  far,  that  he  grows  to  impudence,  and  so  denies  his  Lord  with  “ cursing 
and  swearing,  I know  not  the  man,”  verse  74.  Here  is  a lie,  an  oath,  and 
a curse : the  sin  is  begun  at  the  voice  of  a woman,  a silly  damsel,  not  any 
of  the  greatest  ladies,  she  was  only  a poor  serving-maid  that  kept  the  doors; 
but  it  grew  to  ripeness,  when  the  men-servants  fell  upon  him ; now  he 
swears,  and  vows,  and  curses  himself  if  he  knew  the  man.  0 Peter,  is  the 
man  so  vile  that  thou  wilt  not  own  him ! hadst  thou  not  before  confessed 
him  to  be  Christ,  the  Son  of  the  living  God  ? And  dost  thou  not  know 
him  to  be  man,  as  well  as  God  ? Say,  is  not  this  the  Man-God,  God-Man, 
that  called  thee  and  thy  brother  Andrew  at  the  sea  of  Galilee,  saying, 
“ Follow  me,  and  I will  make  you  fishers  of  men.”  Is  not  this  he  whom 
thou  sawest  in  mount  Tabor,  shining  more  gloriously  than  the  sun  ? Is  not 
this  he  whom  thou  sawest  walking  on  the  waters,  and  to  whom  thou  saidst, 
“ Lord,  if  it  be  thou,  bid  me  come  unto  thee  on  the  waters  ?”  Matth.  14  : 28. 
How  is  it  then  that  thou  sayest,  “ I know  not  the  man  ?”  Surely  here  is 
a sad  example  of  human  infirmity : if  Peter  fell  so  foully,  how  much  more 
may  lesser  stars  ? And  yet,  withal,  here  is  a blessed  example  of  serious, 
thorough  repentance ; no  sooner  the  cock  crew,  and  Christ  gave  a look  on 
Peter,  but  he  goes  out  and  weeps  bitterly,  verse  75.  The  cock  was  the 
preacher,  and  the  look  of  Jesus  was  the  grace  that  made  the  sermon  ef- 
fectual : 0 the  mercy  of  Christ ! he  looked  back  on  him  that  had  forgot 
himself:  he  revives  his  servant’s  memory  to  think  on  his  Master’s  words; 
he  sends  him  out  to  weep  bitterly,  that  so  he  might  restore  him  mercifully 
to  his  favor  again. 

Use.  Let  us  learn  hence,  to  think  modestly  and  soberly  of  ourselves ; 
yea,  “ Let  him  that  thinketh  he  standeth,  take  heed  lest  he  fall,”  1 Cor. 
10  : 12.  If  Peter  could  first  dissemble,  and  then  lie,  and  then  forswear, 
and  then  blaspheme  and  curse,  0 let  “ not  us  be  high-minded  but  fear,” 
Rom.  11  : 20.  And  in  case  we  fall  indeed,  as  Peter  did,  yet  let  us  not 
despair  as  Judas  did,  but  still,  upon  our  repentance,  let  us  trust  in  God. 
When  Christ  looked  on  Peter,  he  wept  bitterly;  notwithstanding  our  sins 
are  great,  yet  one  look  of  Christ  is  full  of  virtue,  and  enough  to  melt  us 
into  tears : 0 let  us  not  sink  in  despair,  but  look  up  to  him,  that  he  may 
look  down  on  us.  Pliny*  tells  us  of  some  rocks  in  Phrygia,  that  when 
the  sun  doth  but  shine  upon  them,  they  send  out  drops  of  water,  as  if  they 


* Plin.  Hist. 


CHAP.  I.] 


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349 


wept  tears;  Peter  signifies  a rock,  and  whilst  Peter  persisted  in  his  sin  of 
denying  Christ,  his  heart  was  hard  as  the  rock ; but  when  Christ  the  Sun 
of  righteousness  looked  upon  him,  his  heart  was  softened,  and  he  dropped 
tears  continually.  Such  is  the  virtue  of  Christ’s  look,  “ It  turns  the  rock 
into  a standing  water,  and  the  flint  into  a fountain  of  waters,”  Psalm  114  : 8. 
Lastly,  Let  us  not  decry  repentance,  but  rather  be  in  the  use,  and  practice, 
and  exercise  of  it;  is  not  here  a gospel  precedent?  Clement,*  an  ancient 
writer,  of  whom  Paul  makes  mention,  Phil.  4 : 3,  expresseth  Peter’s  re- 
pentance to  have  been  so  great  that  “ in  his  cheeks  he  made  (as  it  were) 
furrows,  in  which,  as  in  certain  channels,  his  tears  run  down.”  The  text 
tells  us  he  wept  bitterly,  and  Clement  adds,  “ That  while  he  lived,  as  often 
as  he  heard  a cock  crow,  he  could  not  but  weep,  and  bewail  his  denial.” 
David  is  another  like  example,  “All  the  night,  said  he,  I make  my  bed  to 
swim,  I water  my  couch  with  tears,”  Psalm  6 : 6.  David  makes  mention 
of  his  bed  and  couch,  because  there  most  especially  he  had  offended  God : 
it  was  on  his  bed  that  he  committed  adultery;  and  it  was  on  his  couch, 
that  he  designed  and  subscribed  with  his  own  hand,  that  Uriah  must  die; 
and  hence  it  is,  that  he  waters  his  bed  and  couch  with  his  tears ; the  very 
sight  of  his  bed  and  couch  brings  his  sin  into  his  remembrance,  as  the  very 
hearing  of  the  crowing  of  a cock  ever  after  awakened  Peter  to  his  task  of 
tears  : that  repentance  is  a gospel  duty,  we  have  spoke  elsewhere,  0 take 
heed  of  decrying  it ! as  we  are  often  sinning,  so  let  us  often  repent,  it  con- 
cerns us  near  to  be  frequent  in  this  duty  of  bewailing  sin,  and  turning  to 
God. 

6.  For  the  abuses  and  derisions  of  the  base  attendants  offered  to  Christ, 
the  evangelist  tells  us,  “Then  did  they  spit  in  his  face,  and  buffeted  him, 
and  others  smote  him  with  the  palms  of  their  hands,  saying,  Prophesy 
unto  us,  thou  Christ,  who  is  he  that  smote  thee  ?”  Matth.  26  : 67,  68.  And 
as  Luke  adds,  “ Many  other  things  blasphemously  spake  they  against  him,” 
Luke  22:65.  What  those  many  other  things  were,  it  is  not  discovered, 
only  some  ancient  writers  say,  That  Christ  in  that  night  suffered  so  many, 
and  such  hideous  things, | “ that  the  whole  knowledge  of  them  is  reserved 
only  for  the  last  day  of  judgment.”  Mallonius  writes  thus,  “After 
Caiaphas  and  the  priests  had  sentenced  Christ  worthy  of  death,  they  com- 
mitted him  to  their  ministers,  warily  to  be  kept  till  day ; and  they  imme- 
diately threw  him  into  the  dungeon  in  Caiaphas’s  house,  there  they  bound 
him  to  a stony  pillar,  with  his  hands  bound  on  his  back,  and  then  they 
fell  upon  him  with  their  palms  and  fists.”  Others  add,  “ That  the  soldiers 
not  yet  content,  they  threw  him  into  a filthy  dirty  puddle,  where  he  abode 
for  the  remainder  of  that  night;”  of  which  the  Psalmist,  “ Thou  hast  laid 
me  in  the  lowest  pit,  in  darkness,  in  the  deeps,”  Psal.  88  : 6.  “ And  I 
sink  in  the  deep  mire,  where  there  is  no  standing,”  Psal.  69  : 2.  “ Behold 
the  bed  which  is  Solomon’s,”  Sol.  Song  3 : 7,  or  rather  which  is  Christ’s, 
for  a greater  than  Solomon  is  here : behold  the  flourishing  bed,  wherein 
the  King  of  saints  doth  lie,  surely  a place  most  sordid,  full  of  stench ; his 
other  senses  had  their  pain,  and  his  smell  fell  a loathsome  savor,  in  this 
noisome  puddle. 

But  we  need  not  borrow  light  from  candles,  or  lesser  stars  : the  scripture 
itself  is  plain  ; observe  we  these  particulars. 

1.  They  spit  in  his  face  : this  was  accounted  among  the  Jews  a matter 

* Flevit  quidem  tanta  lachrimarum  inundatione  ut  in  maxillis  profundos  fuloos 
haberet,  per  quos  quasi  per  quosdam  canales  aut  aquaeductos  lachrimae  ejus  deflue- 
bant.  Clem.  Quoties  galli  cantum  audiebat,  in  laelirimas  prorumpebat,  per  totuin 
Yitae  tempus  negationis  culpam  frequenter  adeo  planxit.  Idem. 

f Hier.  ut  citat.  Guliel.  statione  tertia  Christi  patientis.  Mallon.  do  flagellatione 
Christi,  c.  6.  Landul.  de  pass.  & alii. 


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of  great  infamy  and  reproach  ; u And  the  Lord  said  to  Moses,  If  her  father 
had  but  spit  in  her  face,  should  she  not  be  ashamed  seven  days?”  Numb. 
12  : 14.  We  ourselves  account  this  a great  affront,  and  so  did  Job,  30  : 9, 
10.  “ I am  their  song,  yea,  and  their  by-word ; they  abhor  me,  they  flee 
far  from  me,  and  spare  not  to  spit  in  my  face.”  Oh  that  the  sweet  face 
of  Christ,  so  much  honored  and  adored  in  heaven,  should  be  defiled  and 
deformed  by  their  spitting  ! Oh  that  no  place  should  be  thought  so  fit  for 
them  to  void  their  excrements  and  drivel  in,  as  the  blessed  face  of  Jesus 
Christ.  “ I hid  not  my  face  (saith  Christ)  from  shame  and  spitting,”  Isa. 
50:6.  I used  no  mask  to  keep  me  fair,  though  I was  fairer  than  the  sons 
of  men,  I preserved  not  my  beauty  from  their  nasty  phlegm,  but  I opened 
my  face,  and  I set  it  as  a butt  for  them  to  dart  their  frothy  spittle  at. 

2.  They  buffet  him  ; we  heard  before,  that  one  of  the  officers  struck 
Jesus  with  the  palm  of  his  hand,  but  now  they  buffet  him;  some  observe 
this  difference  betwixt  rapisma  and  kolaphas : the  one  is  given  with  the 
open  hand,  but  the  other  with  the  fist  shut  up;  and  thus  they  used  him  at 
this  time,  they  struck  him  with  their  fists,  and  so  the  stroke  was  greater, 
and  more  offensive ; “ By  this  means  they  made  his  face  to  swell,  and  to 
become  full  of  bunches  all  over.”  One  gives  it  thus,  “ By  these  blows 
of  their  fists,  his  whole  head  was  swollen,  his  face  became  black  and  blue, 
and  his  teeth  ready  to  fall  out  of  his  jaws.”*  Very  probable  it  is,  that 
with  the  violence  of  their  strokes,  they  made  him  reel  and  stagger,  they 
made  his  mouth  and  nose,  and  face  to  bleed,  and  his  eyes  to  startle  in  his 
head. 

3.  They  covered  his  face,  Mark  14 : 65.  Several  reasons  are  rendered 
for  it,  As,  1.  That  they  might  smite  him  more  boldly,  and  without  shame. 
2.  That  they  might  not  have  that  object  of  pity  in  their  view,  it  is  sup- 
posed that  the  very  sight  of  his  admirable  form,  so  lamentably  abused, 
would  have  mollified  the  hardest  heart  under  heaven ; and  therefore  they 
veiled  and  hoodwinked  that  alluring  drawing  countenance.  3.  That  they 
might  not  see  their  own  filth  in  his  face ; however  his  beauty  was  winning, 
yet  they  had  so  bedaubed  it  with  their  beastly  spitting,  that  they  began 
to  loathe  to  look  upon  him,  “ It  was  a nauseous  sight,  (saith  one)  and 
enough  to  make  one  spew  to  look  upon  it.”f  But,  whether  his  splendor  or 
his  horror  occasioned  this  veil  over  his  face,  this  is  most  certain,  that  it 
veiled  not  their  cruelty,  but  rather  revealed  it,  and  made  it  manifest  to  all 
the  world. 

4.  They  smote  him  with  the  palms  of  their  hands,  saying,  u Prophesy 
unto  us,  thou  Christ,  who  is  he  that  smote  thee  ?”  To  pass  away  that 
doleful,  tedious  night,  they  interchangeably  sport  at  him,  first  one,  and 
then  another  gives  him  a stroke,  (we  usually  call  it  a box  on  the  ear) 
and  being  hoodwinked,  they  bid  him  “ guess  who  it  is  that  smote  him.” 
Some  reckon  these  taunts  amongst  the  bitterest  passages  of  his  passion ; 
nothing  is  more  miserable,  even  to  the  greatest  misery,  than  to  see  itself 
scorned  of  enemies.  It  was  our  Saviour’s  case,  they  used  this  despite 
for  their  disport;  with  a wanton  and  merry  malice,  they  aggravate  their 
injury  with  scorn,  q.  d.  u Come  on,  thou  sayest  thou  art  Christ,  the  Son 
of  the  living  God,  and  therefore  it  is  likely  thou  art  omniscient,  thou 
knowest  all  things;  tell  now,  who  is  it  that  strikes  thee;  we  have  blind- 
folded thee,  that  thou  canst  not  see  us  with  thy  bodily  eyes,  let  thy  divinity, 
guess,  tell,  prophecy,  who  is  it  now  that  smote  thee  last?  Who  gave  thee 
that  blow?”  O impiety  without  example!  Surely  if  his  patience  had  been 


* Colaphis  illi  tuber  totum  caput  facies  livida  fecit  & excussit  deutes. 
f Nauseum  ipsis  spectatoribus  faeditas  ilia  provocabat. 


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351 


CHAP.  II.] 

less  than  infinite,  these  very  injuries  would  have  been  greater  than  his 
patience.  In  the  way  of  application. 

Use  1.  Consider,  Christians,  whether  we  had  not  a hand  in  these  abuses: 
For,  1.  They  spit  in  the  face  of  Christ,  who  defile  his  image  in  their  souls; 
who  reject  his  holy  and  heavenly  motives  in  their  hearts.  2.  They  buffet 
him  with  their  fists  who  persecute  Christ  in  his  members,  “Saul,  Saul,  why 
persecutest  thou  me  ? It  is  hard  for  thee  to  kick  against  the  pricks.”  3. 
They  cover  his  face  that  do  not  readily  and  willingly  confess  their  sins,  that 
extenuate  their  frailties  and  imperfections  with  counterfeit  pretexts.  4. 
They  mock  and  scoff  at  Christ,  that  scorn  and  contemn  his  messengers  and 
ministers,  Luke  10  : 16.  “ He  that  despiseth  you,  despiseth  me,”  saith 

Christ.  0 that  we  would  lay  these  things  to  our  hearts,  and  see  and  ob- 
serve wherein  we  stand  guilty  of  these  sins,  that  we  may  repent. 

2.  Consider,  Christians,  and  read  Christ’s  love  in  all  these  sufferings ; 0 
unheard  of  kindness,  and  truly  paternal  bowels  of  pity  and  compassion  ! 
who  ever  heard  before,  of  any  that  would  be  content  to  be  spit  upon,  to  wipe 
their  filths  who  spit  upon  him  ? That  would  be  content  to  be  beat  and  buf- 
feted, to  save  them  from  buffets  who  were  the  buffeters  ? That  would  be 
content  to  be  blindfolded,  that  he  might  neither  take  notice  of,  nor  see  the 
offeuces  of  them  that  blindfolded  him  ? That  would  be  content  to  be  made 
a scorn,  to  save  them  from  scorn  that  shall  scorn  him  ? Christians  ! you 
that  take  your  name  from  Christ ! how  should  you  admire  at  the  infinite- 
ness and  immensity  of  this  love  of  Christ ! Was  it  a small  thing,  that  the 
wisdom  of  God  should  become  the  foolishness  of  men,  and  the  scorn  of  men, 
and  ignominy  of  men,  and  contempt  of  the  world  for  your  sins’  sake.  0 
think  of  this  ! 

And  now  the  dismal  night  is  done,  what  remains,  but  that  we  follow 
Christ,  and  observe  him  in  his  sufferings  the  next  day.  The  Psalmist  tells 
us,  “ Sorrow  may  endure  for  a night,  but  joy  cometh  in  the  morning,”  Psa. 
30  : 5.  Only  Christ  can  find  none  of  this  joy  neither  morning  nor  evening, 
for  after  a dismal  night,  he  meets  with  as  dark  a day ; what  the  passages 
of  the  day  were,  we  shall  observe  in  their  several  hours. 


CHAPTER  II. 

Sect.  I. — Of  Christ’s  Indictment , and  Judas’s  fearful  end. 

About  six  in  the  morning,  Jesus  was  brought  unto  Pilate’s  house  : “ Then 
led  they  Jesus  from  Caiaphas  unto  the  hall  of  judgment,  and  it  was  early, 
John  18  : 28. — When  the  morning  was  come,  all  the  chief  priests  and  elders 
of  the  people  took  counsel  against  Jesus  to  put  him  to  death.  And  when 
they  had  bound  him,  they  led  him  away,  and  delivered  him  to  Pontius 
Pilate,  the  governor.  Theu  Judas  which  had  betrayed  him  hanged  him- 
self,” Matth.  27  : 1,  2,  3,  4,  5.  0 the  readiness  of  our  nature  to  evil ! 

when  the  Israelites  would  sacrifice  to  the  golden  calf,  “They  rose  up  eirly 
in  the  morning,”  Exod.  32  : 6.  If  God  leave  us  to  ourselves,  we  are  as 
ready  to  practise  mischief,  as  the  fire  is  to  burn  without  all  delay.  But  on 
this  circumstance  I shall  not  stay;  the  transactions  of  this  hour  I shall  con- 
sider in  these  two  passages,  Christ’s  indictment  and  Judas’s  fearful  end. 

In  Christ’s  indictment  we  may  observe,  1.  His  accusation.  2.  His  ex- 
amination. 

In  his  accusation  we  may  observe,  1.  Who  are  his  accusers.  2.  Where 
he  was  accused.  3.  What  was  the  matter  of  which  they  do  accuse  him. 

1.  His  accusers  were  “the  chief  priests  and  elders  of  the  people,” 
Matth.  27  : 12.  The  very  same  that  before  had  judged  him  guilty  of  death, 


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[BOOK  IV 


are  now  his  accusers  before  the  temporal  judge  : but  why  must  our  Saviour 
be  twice  judged?  Was  not  the  Sanhedrim  or  ecclesiastical  court  sufficient 
to  condemn  him?  I answer, — he  is  twice  judged,  1.  That  his  innocency 
might  more  appear;  true  gold  often  tried  in  the  fire,  is  not  consumed,  but 
rather  perfected  : so  Christ’s  integrity,  though  examined  again  and  again  by 
divers  judges  wholly  corrupt,  yet  thereby  it  was  not  hurt,  but  made  rather 
more  illustrious.  2.  Because  his  former  judgment  was  in  the  night,  and  a 
sentence  pronounced  then,  was  not  reputed  valid  : it  is  said  of  Moses,  that 
“he  judged  the  people  from  the  morning  unto  the  evening/’  Exod.  18  : 13, 
for  until  night  no  judgment  was  protracted.  3.  Because,  said  the  Jews, 
“It  is  not  lawful  for  us  to  put  any  man  to  death,”  John  18  : 31.  These 
words  had  need  of  exposition;  we  know  Moses’  law  prescribed  death  to  the 
adulterers,  idolaters,  blasphemers,  man-slayers,  sabbath-breakers,  but  now 
the  Romans  (say  some)  had  come  and  restrained  the  Jews  from  the  execu- 
tion of  their  laws ; others  are  of  another  mind,  and  therefore  the  meaning 
of  these  words,  “ It  is  not  lawful  for  us  to  put  any  man  to  death,”  may  be 
understood  (sa}'  they)  in  a double  sense.  1.  That  it  was  not  lawful  for 
them  to  put  any  man  to  such  a death,  as  the  death  of  the  cross;  Moses’ 
law  was  ignorant  of  such  a death  ; and  the  following  seem  to  favor  this 
interpretation,  “That  the  saying  of  Jesus  might  be  fulfilled  which  he  spake, 
signifying  what  death  he  should  die,”  John  18  : 32.  We  read  only  of  four 
sorts  of  deaths  that  were  used  amongst  the  Jews,  as  strangling,  stoning, 
burning,  and  killing  with  the  sword  ; crucifying  was  the  invention  of  the 
Romans,  and  not  of  the  Jews. — 2.  That  it  was  not  lawful  for  them  to  put 
any  man  to  death  at  such  a time;  on  this  day  was  celebrated  the  Jews’  pas- 
sover,  which  was  in  memory  of  their  deliverance  out  of  Egypt;  so  that  now 
they  had  a custom  to  deliver  some  from  death  (the  case  of  Barrabbas)  but 
they  could  not  now  condemn  any  one  to  death ; hence  it  was,  that  after 
Herod  the  Jew  had  killed  James,  he  proceeded  further  to  take  Peter  also; 
yet,  during  the  days  of  unleavened  bread,  he  delivers  him  to  be  kept  in 
prison,  “intending  (saith  the  text)  after  Easter  to  bring  him  forth  to  the 
people,”  Acts  12  : 4.  Pilate,  a Gentile,  was  not  tied  to  these  laws;  and 
therefore  they  led  Jesus  “ from  Caiaphas,  unto  the  hall  of  judgment,  or  unto 
Pilate’s  house.” 

2.  The  place  of  the  accusation  was  at  the  door  of  the  house ; “ They  would 
not  go  in  to  the  judgment  hall,  lest  they  should  be  defiled,  but  that  they 
might  eat  the  passover,”  John  18  : 28.  See  what  a piece  of  superstition 
and  gross  hypocrisy  is  here ! they  are  curious  of  a ceremony,  but  make  no 
strain  to  shed  innocent  blood ; they  are  precise  about  small  matters,  but 
for  the  weightier  matters  of  the  law,  as  mercy,  judgment,  fidelity,  and  the 
love  of  God,  they  let  them  pass;  they  honor  the  figurative  passover,  but 
the  true  passover  they  seize  upon  with  bloody  and  sacrilegious  hands. 

3.  The  matter  of  which  they  accuse  him.  1.  That  he  seduced  the  people. 
2.  That  he  forbad  to  pay  tribute  to  Caesar.  3.  That  he  said  he  was  a king. 
How  great,  but  withal,  how  false  were  these  their  accusations?  For  the 
first,  Christ  was  so  far  from  stirring  up  seditions,  that  he  strove  and  endea- 
voured to  gather  the  people  into  one.  “ 0 Jerusalem,  Jerusalem,  how  often 
would  I have  gathered  thy  children  together,  even  as  an  hen  gathers  her 
chickens  under  her  wings,  and  ye  would  not!”  Matth.  23  : 37.  For  the 
second,  instead  of  denying  to  pay  tribute  to  Caesar,  he  paid  it  in  his  own 
person,  “ Take  twenty  pence  out  of  the  fish’s  mouth,”  (said  he  to  Peter) 
“ and  give  it  unto  them  for  me  and  thee,”  Matth.  17  : 27.  And  “ give  unto 
Caesar  the  things  that  are  Caesar’s,”  (said  he  to  the  people)  “ to  God  the 
things  that  are  God’s,”  Luke  20  : 25.  For  the  third,  instead  of  making 
himself  a king,  be  professeth  that  “his  kingdom  is  not  of  this  world,”  John 
18  :36.  And  when  they  would  have  him  made  king,  instead  of  flattering 


LOOKING  UNTO  JESUS. 


353 


CHAP,  n.] 


them,  he  flieth  from  them,  and  that  into  the  wilderness;  or,  “into  a moun- 
tain himself  alone,”  John  6 : 15. — Thus  much  of  the  accusation. 

2.  For  his  examination,  Pilate  was  nothiug  moved  with  any  of  the  accu- 
sations, save  only  the  third ; and  therefore  letting  ail  the  rest  pass,  he  asked 
him  only,  “Art  thou  the  king  of  the  Jews?”  To  whom  Jesus  answered, 
“My  kingdom  is  not  of  this  world,”  &c.  John  18:33,36.  He  saith  not 
my  kingdom  is  not  “ in  this  world,”  but  “ my  kingdom  is  not  of  this  world,” 
by  which  Pilate  knew  well  that  Christ  was  no  enemy  unto  Caesar;  Christ’s 
kingdom  is  spiritual,  his  government  is  in  the  very  hearts  and  consciences 
of  men  ; and  what  is  this  to  Caesar  ? Hence  Pilat-e  useth  a policy  to  save 
Jesus  Christ ; they  tell  him  that  Christ  was  of  Galilee,  and  therefore  he 
takes  occasion  to  send  him  to  Herod,  who  was  governor  of  Galilee.  But  of 
that  anon. 

Use.  How  many  lessons  may  we  learn  from  hence  ? 1.  Christ  was  accused, 
who  can  be  free  ? The  chief  priests  and  elders  of  the  Jews  accused  Christ, 
no  wonder  if  those  that  are  chief  and  great  amongst  us  accuse  poor  Chris- 
tians : Oh  ! there  is  a perpetual  enmity  between  the  seed  of  the  woman,  and 
the  seed  of  the  serpent,  there  is  an  everlasting,  irreconcilable,  implacable 
enmity  and  antipathy  between  grace  and  profaneness,  light  and  darkness, 
Christ  and  Belial ; as  it  is  reported  of  tigers,  that  they  rage  when  they-smell 
the  fragrancy  of  spices,  so  it  is  with  the  wicked,  who  rage  at  the  spiritual 
graces  of  them  that  are  sincere  for  God. 

2.  Christ’s  accusers  would  not  go  into  the  judgment-hall,  lest  they  should 
he  defiled;  the  very  profane  can  learn  to  be  superstitious  in  lesser  matters  ; 
how  many  amongst  us,  will  make  conscience  of  outward  ceremonies  (as  of 
eating  meats,  observing  days)  but  as  for  the  weightier  matters  of  the  law, 
judgment  and  mercy,  they  leave  them  undone  ? 

3.  Christ  is  most  falsely  accused  of  sedition,  seduction  and  usurpation  : it 
were  indeed  to  be  wished,  that  they  who  take  upon  them  the  name  of  Chris- 
tianity were  guiltless  of  such  crimes ; but  let  them  look  to  it  who  are  such  : 
this  I am  sure  was  Christ’s  rule  and  practice,  “ Be  subject  to  every  consti- 
tution and  authority  of  man,  for  the  Lord’s  sake,”  1 Pet.  2 : 13.  If  any 
dare  to  resist  the  power  that  is  of  God,  “ They  shall  receive  to  them- 
selves damnation,”  Bom.  13  : 2.  Nor  can  we  excuse  ourselves,  because  our 
governors  are  not  godly ; for  all  the  governors  to  whom  Christ  and  his  apos- 
tles submitted  themselves,  and  to  whom  all  those  strict  precepts  of  duty  and 
obedience  related  in  the  New  Testament,  were  no  better  (for  aught  1 know) 
than  tyrants,  persecutors,  idolaters,  and  heathen  princes. 

4.  Christ  is  examined  only  of  his  usurpation,  “Art  thou  the  king  of  the 
Jews?”  John  18  : 33.  The  men  of  this  world  mind  only  worldly  things; 
the  apostle  so  describes  them,  “Who  mind  earthly  things,”  Phil.  3:19. 
Pilate  regards  not  Christ’s  doctrine,  but  he  is  afraid,  lest  he  should  aspire 
to  the  kingdom;  and  concerning  this  our  Saviour  puts  him  out  of  doubt, 
“ My  kingdom  is  not  of  this  world.”  As  Pilate  and  Christ,  so  worldlings 
and  Christians  are  of  different  principles;  “they  mind  earthly  things,  but 
our  conversation  (saith  the  apostle)  is  in  heaven,”  verse  20,  our  conversa- 
tion, (i.  e .)  the  aim  and  scope  of  our  hearts  in  every  action,  is  only  for  heaven, 
whatsoever  we  do,  it  should,  some  way  or  other,  fit  us  for  heaven  ; we  should 
still  be  laying  in  heaven  against  the  time  that  we  shall  come  and  live  there  : 
we  should  have  our  thoughts  and  hearts  set  upon  heaven  ; so  it  is  said  of 
holy  Mr.  Ward,  That  being  in  the  midst  of  a dinner,  very  contemplative; 
and  the  people  wondering  what  he  was  musing  about,  be  presently  breaks 
out,  “ For  ever,  for  ever,  for  ever;”  and  though  they  endeavored  to  still  him, 
yet  he  still  cried  out,  “ forever,  for  ever,  forever;  oh  eternity  ! to  be  for  ever 
in  heaven  with  God  and  Christ  how  shall  this  swallow  up  all  other  thoughts  and 
aims  ? and  especially  all  worldly,  careful,  sinful  thoughts,  aims  or  ends  ?” 


354 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 


2.  Pilate  having  dismissed  Jesus,  this  hour  is  concluded  with  a sad  disas- 
ter of  wicked  Judas;  “Then  Judas  which  had  betrayed  him,  when  he  saw  that 
he  was  condemned,  repented  himself, ” &c.  Matth.  27:3.  Now  his  con- 
science thaws,  and  grows  somewhat  tender,  but  it  is  like  the  tenderness  of  a 
boil,  which  is  nothing  else  but  a new  disease ; there  is  a repentance  that 
comes  too  late ; Esau  wept  bitterly  and  repented  him  when  the  blessing 
was  gone  ; the  five  foolish  virgins  lift  up  their  voices  aloud  when  the  gates 
were  shut;  and  in  hell  men  shall  repent  to  all  eternity;  and  such  a repent- 
ance was  this  of  Judas;  about  midnight  he  had  received  his  money  in  the 
house  of  Annas,  and  now  betimes  in  the  morning,  he  repents  his  bargain, 
and  throws  his  money  back  again  ; the  end  of  this  tragedy  was,  That  Judas 
died  a miserable  death  ; he  perished  by  the  most  infamous  hands  in  the 
world  (4.  e .)  by  his  own  hands:  “ He  went  and  hanged  himself,”  Matth. 
27  : 5.  And  as  Luke,  “he  fell  headlong,  and  burst  asunder,  in  the  midst, 
and  all  his  bowels  gushed  out in  every  passage  of  his  death  we  may  take 
notice  of  God’s  justice,  and  be  afraid  of  sin  : it  was  just  that  he  should  hang 
in  the  air,  who  for  his  sin  was  hated  both  of  heaven  and  earth,  and  that  he 
should  fall  down  headlong,  who  was  fallen  from  such  an  height  of  honor ; 
and  that  the  halter  should  strangle  that  throat  through  which  the  voice  of 
treason  had  sounded ; and  that  his  bowels  should  be  lost,  who  had  lost  the 
bowels  of  all  pity,  piety’,  and  compassion;  and  that  his  ghost  should  have 
its  passage  out  of  his  midst,  (he  burst  asunder  in  the  midst)  and  not  out  of 
his  lips,  because  with  a kiss  of  his  lips  he  had  betrayed  his  Lord,  our  blessed 
Jesus.. 

Use.  Here  is  a warning  piece  to  all  the  world;  who  would  die  such  a 
death  for  the  pleasure  of  a little  sin  ? Or,  who  would  now  suffer  for  mil- 
lions of  gold,  that  which  Judas  suffered,  and  yet  suffers  in  hell  for  thirty 
pieces  of  silver  ? Now  the  Lord  keep  our  souls  from  betraying  Christ,  and 
from  despairing  in  God’s  mercy  through  Christ.  Amen,  Amen. 

I see  one  sand  is  run,  and  I must  turn  the  glass;  now  was  the  seventh 
hour,  and  what  were  the  passages  of  that  hour,  I shall  next  relate. 

Sect.  II. — Of  Christ’s  mission  to  Herod , and  the  transactions  there. 

About  seven  in  the  morning,  Jesus  was  sent  to  Herod,  “who  himself 
also  was  at  Jerusalem  at  that  time,”  Luke  23  : 7.  The  reason  of  this  was, 
because  Pilate  had  heard  that  Christ  was  a Galilean,  and  Herod  being 
tetrareh  of  Galilee,  he  concludes  that  Christ  must  be  under  his  jurisdiction ; 
Herod  was  glad  of  the  honor  done  to  him,  “ for  he  was  desirous  to  see  Christ 
of  a long  season,  because  he  had  heard  many  things  of  him,  and  he  hoped 
to  have  seen  some  miraele  done  by  him,”  verse  8.  That  which  I shall  ob- 
serve in  this  passage,  is,  1.  Herod’s-questioning  of  Jesus  Christ.  2.  Christ’s 
silence  to  all  his  questions.  3.  Herod’s  derision ; and  Christ’s  dismission 
back  again  to  Pilate. 

1.  “ Herod  questioned  with  him  in  many  words,”  verse  9.  What  those 
words  were,  are  not  expressed,  only  we  have  some  conjectures  from  Luke 
23  : 8,  q.  d.  “ What,  art  thou  he,  concerning  whom  my  father  was  so 
mocked  of  the  wise  men,  and  for  whose  sake  my  father  slew  all  the  children 
that  were  in  Bethlehem?  I have  heard  thou  hast  changed  water  into  wine, 
aud  hast  multiplied  loaves,  whereon  so  many  thousands  fed;  come,  do 
something  at  my  request,  which  elsewhere  thou  hast  done  without  request 
of  any ; come,  satisfy  my  desire,  work  now  but  one  miracle  before  me,  that 
I may  be  convinced  of  thy  divinity.”  I dare  not  deliver  these  words  as 
certain  truths,  because  of  that  silence  that  is  in  scripture,  only  we  read, 
that  “ he  hoped  to  have  seen  some  miracle  done  by  him.”  Herod  could 
not  abide  to  hear  his  word,  and  to  bear  his  yoke  : but  he  was  well  content 
to  see  the  works  and  miracles  of  Jesus  Christ. 


CHAP.  II.] 


IOOKIN/}  UNTO  JESUS. 


355 


2.  Whatever  his  questions  were,  “he  answered  him  nothing,”  verse  9. 

Many  reasons  are  given  for  this,  as,  1.  Because  he  inquired  only  in  curi- 
osity, and  with  no  true  intent  or  end  ; concerning  which,  saith  the  wise 
man,  “ answer  not  a fool  according  to  his  folly, ” Prov.  26  : 4,  and  “ye  ask 
and  receive  not.  (saith  James)  because  ye  ask  amiss,”  James,  4:3.  2.  Be- 

cause Christ  had  no  need  of  defence  at  all : let  them  go  about  to  apologize 
that  are  afraid  or  guilty  of  death  : as  for  Christ  he  despiseth  their  accusa- 
tions by  his  very  silence.  3.  Because  Herod  had,  the  year  before,  put 
John  the  Baptist  to  death,  who  wTas  that  voice  crying  in  the  wilderness, 
now  that  voice  being  gone,  Christ  the  word  will  be  silent,  he  will  not  give 
a word.  4.  Because  Herod  had  been  sottishly  careless  of  Jesus  Christ,  he 
lived  in  the  place  where  Jesus  more  especially  had  conversed,  yet  never 
had  seen  his  person,  or  heard  his  sermons.  It  gives  us  to  learn  thus  much, 
that  if  we  neglect  the  opportunities  of  grace,  and  refuse  to  hear  the  voice 
of  Christ  in  the  time  of  mercy,  Christ  may  refuse  to  speak  one  word  of 
comfort  to  us  in  our  time  of  need ; if  we,  during  our  time,  stop  our  ears, 
God  will,  in  his  time,  stop  his  mouth,  and  shut  up  the  springs  of  grace, 
that  we  shall  receive  no  refreshment,  no  instruction,  no  pardon,  no  salva- 
tion. 5.  Because  Christ  was  resolved  to  be  obedient  to  his  Father’s  ordi- 
nance, he  was  resolved  to  submit  to  the  doom  of  death,  with  patience  and 
silence;  for  this  purpose  he  came  into  the  world,  that  he  might  sutler  in 
our  stead,  and  for  our  sins;  and  therefore  he  would  not  plead  his  own  cause, 
nor  defend  his  own  innocency  in  any  kind ; he  knew  that  we  were  guilty, 
though  himself  was  not. 

3.  This  silence  they  interpret  for  simplicity;  and  so,  1.  They  despised 
him,  and,  2.  They  dismissed  him;  “ aud  Herod  with  his  men  of  war  set 
him  at  nought,  and  mocked  him,  and  arrayed  him  in  a gorgeous  robe,  and 
sent  him  again  to  Pilate,”  Luke,  23  : 11.  They  arrayed  him  with  a white, 
glittering,  gorgeous  raiment : ( [lampras ) signifies  gorgeous,  bright,  resplen- 
dent, such  as  nobles  and  kings  used  to  wear : the  Latins  sometimes  render 
it  .« plendidam  vcftem ; and  sometimes  candid  am ) or,  albam  vestem,  we 
translate  it  a gorgeous  robe,  and  the  ancients  call  it  a white  robe,  in  imita- 
tion whereof,  the  baptized  wore  wont  to  put  on  white  raiment  which  they 
called  (Jamprarijrhoan , ) but  whether  it  were  white  or  no,  I shall  not  con- 
trovert : the  original  yields  thus  far,  that  it  was  “ a bright  and  resplendent 
garment,  such  as  came  newly  from  the  fulling,”  many  mysteries  (if  it  be 
white)  are  found  out  here;  some  say  this  held  forth  the  excellency  or  dig- 
nity of  Christ;  white  color  is  most  agreeable  to  the  highest  God,  he  many 
times  appeared  in  white,  but  never  in  any  other  color;  and  the  saints  in 
heaven  are  said  to  be  clothed  in  long  white  robes,  Rev.  4 : 4,  and  peers, 
kings,  and  Caesars  were  usually  clothed  in  white,  saith  Jansenius;  others 
£ay  this  held  forth  the  innocency  of  Christ,  and  that  they  were  directed 
herein  by  divine  Providence,  declaring  plainly  against  themselves,  that 
Christ  should  rather  have  been  absolved  as  an  innocent,  than  condemned  as 
a malefactor.  But  to  leave  these  mysteries,  the  meaning  of  Herod  was  not 
so  much  to  declare  his  excellency,  or  innocency,  as  his  folly,  or  simplicity; 
certainly  he  accounted  him  for  no  other  than  a very  fool,  an  idiot,  a passing 
simple  man.  “The  philosophers  (says  Tertullian)  drew  him  in  their  pic- 
tures attired  by  Herod,  like  a fool,  with  long  asses’  ears,  his  nails  plucked 
off,  and  a book  in  his  hand,”  &c.  Oh  marvellous  madness ! oh  the  strange 
mistakes  of  men  ! in  his  lifetime  they  accounted  Jesus  a glutton,  a drinker 
of  wine,  a companion  of  sinners,  a blasphemer,  a sorcerer,  and  one  that  cast 
out  devils  through  Beelzebub  prince  of  devils;  yea,  and  one  that  himself 
was  possessed  with  a devil,  Matth.  12  : 19.  Mark,  2 : 7.  Matth.  12  : 24 
John,  8 : 48.  And  now  towards  his  death,  he  is  bound  as  a thief,  he  is 
struck  in  the  house  of  Caiaphas,  as  an  arrogant  and  saucy  fellow,  he  is  ac- 


356 


LOOKING  UNTO  JESUS. 


[BOOK  IY. 


cused  before  the  Sanhedrim  of  blasphemy,  he  is  brought  before  Pilate  as  a 
malefactor,  a mover  of  sedition,  a seducer,  a rebel,  and  as  one  that  aspired 
to  the  kingdom  : he  is  transmitted  unto  Herod,  as  a juggler  to  show  tricks; 
and  now  in  the  close  of  all  he  is  accounted  of  Herod  and  his  men  of  war, 
as  a fool,  an  idiot,  a brute,  not  having  the  understanding  of  a man.  But 
soft,  Herod,  is  Christ  therefore  a fool,  because  he  is  silent  ? And  art  thou 
wise,  because  of  thy  many  words,  and  many  questions?  Solomon,  a wiser 
man  than  Herod,  is  of  another  mind  : “ in  the  multitude  of  words,  there 
wanteth  not  sin,  but  he  that  refraineth  his  lips  is  wise,”  Prov.  10  : 19. 
Again,  “ He  that  hath  knowledge  spareth  his  words,  and  a man  of  under- 
standing is  of  an  excellent  spirit;  even  a fool  when  he  holdeth  his  peace, 
is  counted  wise;  and  he  that  shutteth  his  lips,  is  esteemed  a man  of  under- 
standing,” Prov.  17  : 27,  28.  Ah,  poor  Herod,  consult  these  texts,  and 
then  tell  me  who  is  the  fool.  What ! thou  that  speakest  many  words,  and 
questionest  about  many  things,  which  in  time  will  turn  to  thy  greater  con- 
demnation ? or  Christ  Jesus  that  was  deeply  silent  to  the  world’s  eternal 
salvation  ? Paul  was  of  another  spirit,  and  of  another  judgment  concerning 
Christ,  in  him  was  knowledge  : nor  is  that  all,  in  whom  was  wisdom  and 
knowledge  : nor  is  that  all,  in  him  were  treasures,  and  all  treasures  of  wis- 
dom and  knowledge : “ in  him  are  hid  all  the  treasures  of  wisdom  and 
knowledge,”  Col.  2 : 3,  and  yet  that  is  not  all  neither,  not  only  is  wisdom 
in  him,  but  he  is  wisdom  itself  (for  that  is  his  name  and  title  in  the  book 
of  Proverbs,)  and  yet  by  Herod  and  his  courtiers,  he  is  reckoned,  arrayed 
and  derided  as  a mere  simple  man. 

2.  They  dismissed  him  in  this  posture,  they  sent  him  away  again  to 
Pilate;  to  all  their  former  derision  they  added  this,  that  now  he  was  ex- 
posed in  scorn  to  the  boys  in  the  streets : Herod  would  not  be  content  that 
he  and  his  men  of  war  only  should  set  him  at  nought,  but  he  sends  him 
away  through  the  more  public  and  eminent  streets  of  Jerusalem,  in  his 
white  garment,  to  be  scorned  by  the  people ; to  be  hooted  at  by  idle  per- 
sons ! and  now  was  fulfilled  the  prophecy  of  Christ,  Lam.  3 : 14,  “ I was  a 
derision  to  all  my  people,  and  their  song  all  the  day  long.” 

Use.  Of  this  let  us  make  some  use.  Was  the  eternal  love  of  God,  and 
the  uncreated  wisdom  of  the  Father  reputed  a fool  ? No  wonder  if  we  suf- 
fer thousands  of  reproaches;  “ We  are  made  a spectacle  unto  the  world,  and 
to  angels,  and  to  men  : we  are  fools  for  Christ’s  sake,  saith  the  apostle, — 
we  are  made  as  the  filth  of  the  world,  and  are  the  offscourings  of  all  things 
unto  this  day,”  1 Cor.  4 : 9,  10,  13.  Christians  must  wear  the  badge  and 
livery  of  Jesus  Christ : we  cannot  expect  to  fare  better  than  our  Master, 
why  then  should  we  despond  : I never  knew  Christians  in  better  heart, 
than  when  they  were  styled  by  the  name  of  puritans,  precisians,  hypocrites, 
formalists,  or  the  like. 

2.  Let  us  not  judge  of  men  and  their  worth,  by  their  outside  garments; 
wisdom  may  be,  and  often  is  clad  in  the  coat  of  a fool : as  beggarly  bottles 
oftentimes  hold  rich  wines,  so  poor  robes  contain  sometimes  many  precious 
souls;  in  right  judgment  we  should  look  only  to  the  mind,  and  soul,  and 
inside  of  a man ; yea  to  the  hidden  man  of  the  heart : and  for  ourselves, 
we  should  look  to  the  inward,  and  not  to  the  outward  adorning:  men  and 
women  especially  have  rules  for  this,  “*  your  adorning,  let  it  not  be  the 
outward  adorning,  of  plaiting  the  hair,  and  of  wearing  of  gold,  or  putting 
on  of  apparel;  but  let  it  be  the  hidden  man  of  the  heart,  in  that  which  is 
not  corruptible,”  1 Pet.  3 : 3,  4 Oh  what  is  it  for  a man  to  be  clothed 
in  gold,  while  his  soul  is  “wretched,  and  miserable,  and  poor,  and  blind, 
and  naked?” 

3.  Let  us  admire  at  the  condescension  of  Christ,  who  for  our  sakes  came 
down  from  heaven  to  teach  us  wisdom ; and  for  us  who  were  fools  indeed, 


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357 


CHAP.  II.] 

was  content  to  be  accounted  a fool  himself;  yea,  and  if  need  had  been, 
would  have  been  ready  to  have  said  with  David,  “ I will  yet  be  more  vile 
than  thus,  and  will  be  base  in  mv  own  sight, ” 2 Sam.  6 : 22.  I know  this 
doctrine  is  an  offence  to  many,  “ Christ  crucified  is  unto  the  Jews  a stumb- 
ling-block, and  unto  the  Greeks  foolishness,”  1 Cor.  1 : 23.  To  tell  natu- 
ral men,  (such  as  Herod,  and  his  men  of  war)  that  this  same  Jesus  whom 
they  mock,  and  set  at  nought,  is  the  Son  of  God,  and  the  Saviour  of  the 
world,  they  cannot  believe;  it  is  plainly  evident,  “ that  not  many  wise 
men  after  the  flesh,  not  many  mighty,  not  many  noble  are  called ; but  God 
hath  chosen  the  foolishthings  of  the  world  to  confound  the  wise/’  1 Cor. 
1 : 26,  27.  Why?  this  is  the  fruit  of  Christ’s  condescension,  called  “the 
foolishness  of  God,”  verse  25.  Wisdom  itself  was  content  to  be  counted 
a fool,  that  those  who  are  accounted  the  foolish  things  of  the  world,  might 
be  wise  unto  salvation. 

4.  Let  us  search  whether  Herod  and  his  men,  do  not  keep  a rendezvous 
in  our  hearts;  do  not  we  set  Christ  at  nought?  Do  not.  we  mock  him,  and 
array  him  in  a gorgeous  robe?  Whatsoever  we  do  to  one  of  the  least  of 
his  saints,  he  tells  us  that  we  do  it  to  himself,  Matth.  25  : 40,  45.  And 
have  we  not  dealt  thus  with  his  saints?  Have  we  not  dealt  thus  with  his 
ministers?  When  Elisha  was  going  up  to  Bethel,  “ there  came  little  chil- 
dren out  of  the  city,  and  mocked  him,  and  said  unto  him,  go  up  thou  bald- 
head,  go  up  thou  bald-head,”  2 Kings,  2 : 23.  A reproach  of  bald-head, 
round-head,  given  to  a faithful  Elisha,  or  minister  of  Christ,  proclaims  you 
as  bad  as  those  little  children  : yea,  as  bad  as  Herod  and  his  men  of  war; 
such  Herods  were  a little  before  the  destruction  of  Jerusalem,  some  there 
were  then,  “ that  mocked  the  messengers  of  God,  and  despised  his  words, 
and  misused  his  prophets,  until  the  wrath  of  the  Lord  arose  against  his 
people,  till  there  was  no  remedy,”  2 Chron.  36  : 16.  0 take  heed  of  this 

sin,  banish  Herod  out  of  your  hearts,  or  Christ  will  never  lodge  there; 
ruin  without  remedy  will  seize  on  those  souls  that  Herod-like,  mock  the 
messengers  of  God  : what  is  it  but  to  mock  the  messenger,  the  angel  of 
the  covenant,  even  Christ  himself?  as  Herod  sent  Christ  away,  so  let  us 
send  Herod  away,  and  give  him  a dismission  out  of  our  doors. 

The  hour  strikes  again  and  summons  Christ  and  us  to  another  station ; 
let  us  follow  him  still,  as  Peter  did,  when  he  went  into  the  high  priest’s 
palace,  “ and  sat  with  the  servants  to  see  the  end,”  Matth.  26  : 58. 

Sect.  III.  — Of  Christ  and  Barabbas  compared;  and  of  the  Question 
debated  betwixt  Pilate  and  the  Jews. 

About  eight  in  the  morning  our  Saviour  Christ  is  returned  to  Pilate, 
who  propounded  to  the  Jews,  whether  they  would  have  Jesus  or  Barabbas 
let  loose  unto  them.  “ Ye  have  a custom  (said  he)  that  I should  release 
unto  you  one  at  the  passover,  will  ye  therefore  that  I release  unto  you  the 
king  of  the  Jews  ? Then  cried  they  all  again,  saying,  not  this  man,  but 
Barabbas : Now  Barabbas  was  a robber,”  John  18  : 39,  40.  It  is  sup- 
posed, that  in  this  passage  Pilate  endeavored  Christ’s  liberty,  “he  knew, 
that  for  envy  they  had  delivered  him,”  Matth.  27  : 18.  And  he  saw  that 
Herod  had  sent  him  back  again  uncondemned,  and  therefore  now,  he  pro- 
pounds this  medium , to  rescue  him  from  their  malice,  “ Who  will  ye  that 
I release  unto  you,  Barabbas  or  Jesus  which  is  called  Christ?”  In  the 
prosecution  of  this  passage,  I shall  observe,  1.  Who  this  Barabbas  was. 
2.  What  is  the  difference  betwixt  him  and  Christ.  3.  How  they  vote. 
4.  Pilate’s  query  upon  the  vote.  5.  Their  answer  to  his  query.  6.  His 
reply  unto  their  answer.  7.  Their  reduplication  upon  his  reply. 

For  the  first,  what  was  this  Barabbas,  but  a notable  prisoner  ? Matth. 
27  : 16.  “ One  that  had  made  insurrection,  and  who  had  committed  murder 


358  LOOKING  UNTO  JESUS.  [BOOK  IV. 

in  the  insurrection  ?”  Mark  15  : 7.  “ One  that  for  a certain  sedition  made 
in  the  city,  and  for  murder,  was  cast  into  prison,”  Luke  23  : 16.  “One 
that  was  a robber,  or  an  highway  thief,”  John  18  : 40.  One  that  was  the 
greatest  malefactor  of  his  time,  And  must  he  be  taken,  and  Jesus  cast? 
Must  he  be  saved,  and  Christ  condemned  ? 

For  the  second,  what  the  difference  is  betwixt  him  and  Christ,  let  us 
weigh  them  in  the  balance,  and  we  may  find,  1.  Barabbas  was  a thief,  and 
by  violence  took  away  the  bread  of  the  needy,  but  Christ  was  a feeder 
and  supplier  of  their  needs.  2.  Barabbas  was  an  highway  thief,  wound- 
ing them  that  travelled  by  the  way,  but  Christ  was  the  good  Samaritan 
that  healed  such,  binding  up  their  wounds,  and  pouring  into  them  wine 
and  oil.  3.  Barabbas  was  a murderer,  and  had  slain  the  living,  but 
Christ  was  the  Saviour,  restoring  life  unto  the  dead.  4.  Barabbas  was  a 
seditious  tumult  raiser,  he  made  a certain  sedition  in  Jerusalem,  but 
Christ  was  a royal  tribute  payer,  and  his  commands  were,  “ Give  unto 
Caesar,  the  things  that  are  Caesar’s.”  5.  Barabbas  was  a bloody  revenger, 
a man  of  blood,  that  hunted  after  blood,  but  Christ  was  of  a meek  and 
quiet  spirit,  and  what  with  sweating,  binding,  buffeting,  bleeding,  was  now 
become  almost  a bloodless  Redeemer : light  and  darkness  have  not  less 
fellowship,  Christ  and  Belial  no  lesser  discord  : here  is  a competition 
indeed,  the  author  of  sedition,  with  the  Prince  of  peace;  a murderous 
mutineer,  with  a merciful  Mediator;  the  son  of  Belial,  with  the  Son  of 
God. 

3.  For  their  votes,  they  gave  them  in  thus;  “ Not  this  man,  but  Barab- 
bas,” John  18  : 40,  q.  d.  “ Let  us  have  him  crucified  who  raised  the  dead, 
and  him  released  who  destroyed  the  living;  let  the  Saviour  of  the  world 
be  condemned  to  death,  and  the  slayer  of  men  be  released  from  prison, 
and  have  his  pardon.”*  A strange  vote,  to  desire  the  wolf  before  the  lamb, 
the  noxious  and  violent  before  the  righteous  and  innocent : here  was  the 
prophetic  parable  of  Jotham  fulfilled.  “ The  trees  of  the  forest  have  chosen 
the  bramble,  and  refused  the  vine,”  Judges  9 : 14.  But  there  is  some- 
thing more  observable  in  this  vote;  the  Jews  had  a custom  not  to  name 
what  they  held  accursed ; “ I will  not  make  mention  of  their  names  within 
my  lips,”  Psal.  16  : 4,  and  surely  this  speaks  their  spite,  that  they  would 
not  vouchsafe  to  speak  the  name  of  Jesus,  the  cry  is  not  thus,  “Not 
Jesus  but  Barabbas  ;”  but  thus,  “ Not  this  man,  not  this  fellow,  but  Barab- 
bas,” as  if  they  meant  first  to  murder  his  name,  and  then  his  person. 

4.  For  Pilate’s  query  upon  the  vote,  “ What  shall  I do  then  with  Jesus 
which  is  called  Christ  ?”  Matth.  27  : 22.  Pilate  gives  him  his  name  to  the 
full,  “Jesus  who  is  called  Christ;  his  name  is  Jesus  Christ.”  There  is 
more  pity  in  a Gentile  Pilate,  than  in  all  the  Jews;  in  some  things  Pilate 
did  justly,  and  very  well;  as  first,  he  would  not  condemu  him  before  his 
accusations  were  brought  in,  nor  then  neither,  before  he  was  convicted  of 
some  capital  crime,  because  he  perceives,  that  it  was  envy  all  along,  that 
drove  on  their  design,  he  endeavors  to  save  his  life  by  balancing  him  with 
Barabbas;  and  now  he  sees  that  they  prefer  Barabbas  before  Jesus,  he  puts 
forth  the  question,  “ What  shall  I do  then  with  J esus  which  is  called  Christ  ?” 
q.  d.  1 know  not  what  to  do  with  him,  it  is  against  my  light  to  condemn 
him  to  death,  who  is  of  innocent  life  : I could  tell  what  to  do  with  Barabbas, 
for  he  is  a thief,  a mutineer,  a murderer,  a notable  malefactor : but  there  is 
no  such  a thing  proven  against  Jesus,  who  is  called  Christ.  “ What  then 
shall  I do  with  him  ?” 

5.  For  their  answer  to  this  query,  “and  they  all  said  unto  him,  let  him 
be  crucified,”  Matth.  27  : 22.  This  was  the  first  time  that  they  spake  openly 


* Aug.  trac.  15,  in  Johan.  Leo.  Serm.  de  Pass. 


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359 


CHAP.  II.] 


their  design,  it  had  long  larked  within  them,  that  he  must  die  a cursed 
death;  and  now  their  envy  bursts,  and  breaks  out  with  unanimous  consent, 
and  cry,  “Let  him  be  crucified.”  0 wonderful!  must  no  other  deaths 
stint  their  malice,  but  the  cross  ? Other  deaths  they  had  in  practice,  as  the 
towel,  stoning,  and  beheading,  more  favorable  and  suitable  to  their  nation; 
and  will  they  now  pollute  a Jew  with  a Roman  death  ? Magna  Crudelitas ,* 
&c.,  a great  cruelty;  “they  sought  not  only  to  kill  him,  but  to  crucify  him, 
that  so  he  might  die  a lingering  death.”  The  cross  was  a gradual  and  slow 
death,  it  spuu  out  pain  into  a long  thread,  and  therefore  they  make  choice 
of  it,  as  they  made  choice  of  Jesus;  let  him  die,  rather  than  Barabbas,  and 
let  him  die  that  death  of  the  cross,  rather  than  any  other  speedy,  quick, 
dispatching  death. 

6.  For  Pilate’s  reply  unto  their  answer,  “ Why,  what  evil  hath  he  done  ?” 
Matth.,27  : 23,  he  was  loath  to  satisfy  their  demands,  and  therefore  he 
questions  again,  “What  must  he  die  for?”  Was  it  meet  that  he  should 
condemn  one  to  death,  and  especially  to  such  a death,  and  no  crime  com- 
mitted ? “Come  on,  (saith  Pilate),  what  evil  hath  he  done?”  Augus- 
tine^ upon  these  words,  “ ask,  (saith  he),  and  let  them  answer  with  whom 
he  conversed  most,  let  the  possessed  who  were  freed ; the  sick  and  languish- 
ing who  were  healed,  the  leprous  who  were  cleansed,  the  deaf  that  hear,  the 
dumb  that  speak,  the  dead  that  were  raised,  let  them  answer  the  question, 
What  evil  hath  he  done?”  Sometimes  the  Jews  themselves  could  say, 
“ He  hath  done  all  these  things  well  ; he  maketh  both  the  deaf  to  hear,  and 
the  dumb  to  speak,”  Mark  7 : 37.  Surely,  he  had  done  all  things  well,  he 
stilled  the  winds,  and  calmed  the  seas,  with  the  spittle  of  his  mouth  he  cured 
the  blind,  he  raised  the  dead,  he  prayed  all  night,  he  gave  grace,  and  he 
forgave  sins,  and  by  his  death  he  merited  for  his  saints  everlasting  life; 
why  then  should  he  die,  that  bath  done  all  things  well  ? No  wonder  if 
Pilate  object  against  these  malicious  ones,  “ What  evil  hath  he  done  ?” 

7.  For  their  reduplication  on  his  reply,  “ They  cried  out  the  more,  say- 
ing, Let  him  be  crucified,”  ibid.  Instead  of  proving  some  evil  against 
him,  “they  cried  out  the  more!”  as  Luke,  “they  were  instant  with  loud 
voices,”  Luke  23  : 23,  they  made  such  a clamor,  that  the  earth  rang  with 
it,  the  cry  was  doubled  and  redoubled,  “ Crucify  him,  crucify  him,”  twice 
crucify  him,  as  if  they  thought  one  cross  too  little  for  him.  0 inconstant 
favor  of  men  ! their  anthems  of  Hosanna,  and  Benedict.us  not.  long  since  joy- 
fully spoken,  are  now  turned  into  jarring,  hideous  notes,  “ Let  him  be  cruci- 
fied.” Aud  now  is  Pilate  threatened  into  another  opinion,  they  require  his 
judgment,  and  the  voices  of  them,  and  of  “the  chief  priests  prevailed,” 
verse  23,  so  it  follows,  and  when  “ he  saw  he  could  prevail  nothing,  but 
rather  a tumult  was  made,”  Matth.  27  : 24,  why  then  Barabbas  is  released 
unto  them,  and  Jesus  is  delivered  to  be  scourged. 

I would  not  dwell  too  long  on  Pilate,  the  high  priests,  and  the  Jews,  the 
application  is  the  life  of  all.  — Now  then, 

Use.  1.  Give  me  leave  to  look  amongst  ourselves,  Is  there  not  some  or 
other  amongst  us,  that  prefer  Barabbas  before  Jesus?  0 yes!  those  that 
listen  to  that  old  mutinous  murderer  in  his  seditious  temptations,  those  that 
re  ject  the  blessed  motions  of  God’s  own  Spirit,  in  his  tenders  and  offers  of 
grace,  those  that  embrace  the  world,  with  its  pleasures  and  profits,  and 
make  them  their  portion;  all  these,  choose  Barabbas,  and  reject  Jesus 
Christ;  little  do  we  tliiuk,  that  every  wilful  act  of  sin  is  a sedition,  a mutiny 
against  our  souls,  another  Judas  Galileus  that  stirs  up  all  the  passions  of 
our  miud  against  our  Jesus.  I cannot  but  think  what  drawing  and  solicit- 
ing of  our  souls  is  made  by  virtue  and  vice  in  our  passage  towards  that  other 
World;  on  the  one  hand  stands  vice,  with  all  her  false  deceits  and  flatteries, 


* Be  da. 


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[BOOK  1 V 


her  temptations  are  strong,  “Come  let  ns  enjoy  the  good  things  that  are 
present,  and  let  us  speedily  use  the  creatures,  as  in  youth,  let  us  fill  our- 
selves with  costly  wine  and  ointments,  and  let  no  flower  of  the  spring  pass 
by  us,  let  us  crown  ourselves  with  rose-buds  before  they  be  withered,  let 
none  of  us  go  without  his  part  of  jollity,  let  us  leave  tokens  of  our  joyful- 
ness in  every  place,  for  this  is  our  portion,  and  our  lot  i-s  this,”  Wisd.  2 : 
6,  7,  8,  0.  On  the  other  hand  stands  virtue,  or  grace,  with  all  the  promises 
of  future  happiness,  she  points  at  Jesus,  and  cries,  “0  come  unto  Christ 
and  live ; wisdom  is  better  than  rubies,  her  fruit  is  better  than  gold,  yea, 
than  fine  gold,  and  her  revenue  than  choice  silver;  they  that  love  Christ 
shall  inherit  substance,  and  he  will  fill  them  with  treasures,  even  with  dur- 
able riches,  Prov.  8 : 11, 18,  19.  But  oh  ! how  many  thousands  and  ten 
thousands  neglect  this  cry,  and  follow  vice?  What  millions  of  men  are 
there  in  the  world  that  prefer  Barabbas  before  Jesus?  If  we  proclaim  it  in 
our  pulpits,  that  “ Christ  is  the  chiefest  of  ten  thousands,  that  he  is  fairer 
than  all  the  children  of  men,  that  he  is  the  standard-bearer,  and  there  is 
none  like  to  him  :”  That  if  you  will  but  have  Jesus  Christ,  you  need  no 
more,  yet  do  not  many  of  you  say  in  your  hearts,  as  Pilate  here,  “ What 
shall  I do  with  Jesus  that  is  called  Christ?”  Or  as  the  devils  said  else- 
where, “ What  have  we  to  do  with  thee,  Jesus,  thou  Son  of  God?”  Nay, 
hath  not  many  times  the  secret  grudgings  of  your  reluctant  souls,  accounted 
the  gracious  offer  of  speedy  repentance,  to  be  but  as  a coming  of  Christ  to 
torment  you  before  your  time?  Why,  alas  ! what  is  this  now  but  to  prefer 
Barabbas  before  Jesus?  You  that  swear  as  the  devil  bids,  and  as  Christ 
forbids;  you  that  profane  Sabbaths,  that  revel,  that  drink  to  excess,  or  it 
may  be  to  drunkenness,  surely  your  vote  goes  along  with  the  Jews,  “Not 
this  man,  but  Barabbas.” 

*2.  Give  me  leave  to  look  on  the  love  and  mercy  of  God  in  Christ;  our 
Jesus  was  not  only  content  to  take  our  nature  upon  him,  but  to  be  compared 
with  the  greatest  malefactor  of  those  times,  and  by  public  sentence,  yea, 
votes  and  voices  of  the  people,  to  be  pronounced  a greater  delinquent,  and 
much  more  worthy  of  death  than  wicked  Barabbas.  0 the  love  of  Christ ! 
we  read  in  Lev.  14  : 4,  5,  6,  7,  that  in  the  days  of  the  cleansing  of  the  leper, 
the  priest  was  to  take  two  birds,  (or  two  sparrows)  alive,  and  the  one  of 
them  must  be  killed,  and  the  other  being  kept  alive,  must  only  be  dipped 
in  the  blood  of  the  bird  that  was  slain;  and  so  it  must  be  let  loose  into 
the  open  field.  Barabbas,  say  some,  but  all  believers,  say  we,  are  that  live 
sparrow,  and  Jesus  Christ  is  the  sparrow  that  was  slain,  the  lot  fell  upon 
him  to  die  for  us,  all  our  sins  were  laid  upon  his  soul ; so  that  in  this 
sense  Jesus  Christ  was  the  greatest  sinner  in  the  world,  yea,  a greater  sin- 
ner than  Barabbas  himself ; and  therefore  he  must  die,  and  we  being  dipt 
in  the  blood  of  Christ,  must  be  let  loose  and  set  at  liberty  ! Was  not  this 
love  ? He  died  that  we  might  live ; it  was  the  voico  of  God  as  well  as  men, 
“Release  Barabbas,  every  believing  Barabbas,  and  crucify  Jesus.” 

Another  hour  is  gone  ; let  us  make  a stand  for  a while ; and  the  next 
time  we  meet  we  shall  see  farther  sufferings. 

Sect.  IV. — Of  Christ  stripped,  whipped , clothed  in  Purple , and  crowned 

with  Thorns. 

About  nine,  (which  the  Jews  call  the  third  hour  of  the  day)  was  Christ 
stripped,  whipped,  clothed  with  purple,  and  crowned  with  thorns;  in  this 
hour  his  sufferings  came  thick,  I must  divide  them  into  parts,  and  speak  of 
them  severally  by  themselves. 

1 When  Pilate  saw  how  the  Jews  were  set  upon  his  death,  he  consented 
and  delivered  him  first  to  be  stripped.  “ Then  the  soldiers  of  the  governor 
took  Jesus  into  the  common  hall,  and  gathered  unto  him  the  whole  band 


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361 


CHAP.  II.] 


of  soldiers,  and  they  stripped  him,”  Matth.  27  : 27.  They  pulled  off  his 
clothes,  and  made  him  stand  naked  before  them  all ; he  that  adorns  the 
heaven  with  stars,  and  the  earth  with  flowers,  and  “ made  coats  of  skin  to 
clothe  our  first  parents,”  Gen.  3 : 21,  is  now  himself  stripped  stark  naked. 

I cannot  but  look  on  this  as  a great  shame  ; it  appears  so  by  our  first 
parents,  Adam  and  Eve,  who  no  sooner  had  sinned,  and  knew  themselves 
naked*,  but  they  “ sewed  fig-leaves  together,  and  made  themselves  aprons,” 
Gen.  3:7.  If  Adam  was  so  ashamed  of  his  nakedness  before  his  own  wife, 
(who  was  naked  too  as  well  as  he)  what  a shame  and  blush  was  it  in  the 
face  of  Christ,  when  in  the  common  hall,  in  the  view  of  the  whole  band  or 
company  of  soldiers,  he  stands  all  naked  ? “ My  confusion  is  continually 

before  me,  and  the  shame  of  my  face  hath  covered  me,”  saith  David  in  the 
person  of  Christ,  Psal.  44  : 15.  It  is  reported  in  the  ecclesiastical  story, 
that  when  two  martyrs,  and  holy  virgins,  (they  called  them  Agnes  and 
Barbara)  were  stripped  stark  naked  for  their  execution,  God  pityiug  their 
great  shame  and  trouble,  to  have  their  nakedness  discovered,  made  for  them 
a vail  of  light,  and  so  he  sent  them  to  a modest  and  desired  death  ; but  our 
Saviour  Christ,  who  chose  all  sorts  of  shame  and  confusion,  that  by  a ful- 
ness of  suffering,  he  might  expiate  his  Father’s  wrath,  and  consecrate  to  us 
all  kinds  of  sufferings  and  affronts,  he  endured  the  shame  of  his  nakedness 
at  the  time  of  hi3  scourging;  see  here  a naked  Christ,  and  therein  see  the 
mercy  of  Christ  to  us;  he  found  us  like  the  good  Samaritan,  when  we  were 
stripped,  and  wounded,  and  left  half  dead,  and  that  we  might  be  covered,  he 
quietly  suffered  himself  to  be  divested  of  his  own  robes,  he  took  on  him  the 
state  of  sinning  Adam,  and  became  naked,  that  we  might  first  be  clothed 
with  righteousness,  and  then  with  immortality  : Oh  what  a blessed  use  may 
we  make  of  the  very  nakedness  of  Christ. 

2.  Pilate  gave  him  to  be  scourged;  this  some  think  he  did,  upon  no 
other  account,  but  that  the  Jews  being  satiated  and  glutted  with  these  tor- 
tures, they  might  rest  satisfied,  and  think  themselves  sufficiently  avenged, 
and  so  desist  from  taking  away  his  life  : that  he  was  scourged  is  without 
controversy,  for  so  the  evangelist  relates,  “ Then  Pilate  therefore  took  Jesus 
and  scourged  him,”  John  19  : 1.  And  that  Pilate  might  give  him  to  be 
scourged  on  that  account,  is  very  probable,  because,  that  after  the  scourg- 
ing, he  brings  him  out  to  the  Jews,  proclaiming,  “ I find  no  fault  in  him,” 
verse  6,  and  before  his  scourging,  he  speaks  it  more  expressly,  “ he  hath 
done  nothing  worthy  of  death,  I will  therefore  chastise  him,  and  release 
him,”  Luke  23  : 15,  16.  And  it  adds  to  this,  that  howsoever  the  custom 
was,  that  those  that  were  to  be  crucified  must  first  be  whipped,  “if  they 
were  adjudged  to  die,  their  stripes  must  be  less,  and  if  they  were  to  be  set 
at  liberty,  they  must  be  beaten  with  more  stripes.”*  And  Pilate  endeavor- 
ing to  preserve  his  life,  they  scourged  him  above  measure,  even  almost  to 
death. 

In  this  scourging  of  Christ  I shall  insist  on  these  two  things  : 1.  The 

shame.  2.  The  pain. 

1.  For  the  shame,  it  was  of  such  infamy,  that  the  Romans  exempted  all 
their  citizens  from  it.  “ Is  it  lawful  for  you  (said  Paul)  to  scourge  a man 
that  is  a Roman  ? — And  when  the  centurion  heard  that,  he  went  and  told 
the  chief  captain,  saying,  take  heed  what  thou  doest,  for  this  man. is  a 
Roman,”  Acts  22  : 25,  26.  The  Romans  looked  upon  it  as  a most  infamous 
punishment,  fit  only  for  thieves  and  slaves,  and  nut  for  free-born  or  privi- 
leged Romans;  and  the  Jews  themselves  would  not  suffer  it  above  so  many 
stripes,  lest  a brother  should  seem  vile  unto  them  ; “ If  a wicked  man  be 
worthy  to  be  beaten,  that  the  judge  shall  cause  him  to  lie  down,  forty 


* Hier,  in  Mattheum,  Tom.  IX. 


S62 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 


stripes  he  may  give  him,  and  not  exceed,  least  if  he  should  exceed,  and 
heat  him  above  these  with  many  stripes,  then  thy  brother  shall  seem  vile 
unto  thee,”  Deut.  25  : 2,  3.  Whipping  is  so  unworthy  a puuishment,  that 
only  children,  bond  slaves  and  rogues,  were  used  to  be  corrected  therewith, 
especially  if  they  exceeded  the  number  of  forty  stripes.  When  Paul  was 
thus  used,  he  tells  us,  “ Of  the  Jews  five  times  received  I forty  stripes,  save 
one,”  2 Cor.  11  : 24.  Theophilact  says,  They  would  not  exceed  that  num- 
ber, lest  Paul  should  have  become  infamous,  and  ever  after  incapable  of 
public  office,  and  hoping  they  might  have  regained  him,  they  would  not 
brand  him  with  that  note  of  infamy.  0 then,  if  one  stripe  above  forty  was 
so  infamous  amongst  the  Jews,  what  shame,  what  infamy  was  this,  when  so 
many  scores,  hundreds  and  thousand  of  stripes,  (as  some  reckon  them)  were 
laid  on  Jesus  Christ?  And  yet  our  Lord  doth  not  disdain  to  undergo  them 
for  our  sakes,  he  bears  in  his  body  those  wounds  and  stripes  that  we  had 
deserved  by  our  sins. 

2.  For  the  pain  : this  kind  of  punishment  was  not  only  infamous,  but 
terrible;  no  sooner  the  soldiers  had  their  commission,  but  they  charged  and 
discharged  upon  him  such  bloody  blows,  as  if  he  had  been  the  greatest 
offender  and  basest  slave  in  all  the  world.  Nicephorus*  calls  these  whip- 
pers,  bloody  hangmen,  by  the  fierceness  of  whose  whipping,  many  had  died 
under  their  hands;  “The  manner  of  their  whipping  is  described  thus:*j" 
After  they  had  stripped  him,  they  bound  him  to  a pillar,  whither  came  six 
young  and  strong  executioners,  scourgers,  varlets,  hangmen,  (saith  Jerome) 
to  scourge  him,  and  whip  him  while  they  could,  whereof  two  whipped  him 
with  rods  of  thorns;  and  when  they  had  wearied  themselves,  other  two 
whipped  him  with  ropes  or  whip-cords,  tied  and  knotted  like  a carter’s  whip  ; 
and  when  they  were  tired,  the  other  two  scourged  off  his  very  skin  with 
wires  or  little  chains  of  iron  ; and  thus  they  continued,  till  by  alternate  and 
vsuccessive  turns,  they  added  stripe  upon  stripe,  and  wound  upon  wound, 
latter  upon  former,  and  new  upon  old,  that  he  was  all  over  in  a gore-blood.” 
The  Scripture  tells  us,  That  “ he  was  wounded  for  our  transgressions,  and 
bruised  for  our  iniquities;  the  chastisement  of  our  peace  was  laid  upon 
him,  and  with  his  stripes  we  are  healed,”  Isa.  53:5.  He  was  wounded, 
bruised,  chastised,  whipped  with  stripes;  if  you  would  know  with  how- 
many  stripes,  some  reckon  them  to  the  number  of  the  soldiers,  six  hundred 
and  sixty,  or  a thousand  stripes;  others  reckon  them  according  to  the  num- 
ber of  the  bones  compacted  in  a man’s  body,  which,  say  anatomists,  are  two 
hundred  and  sixty;  and  Christ  having  received  for  every  bone  three  stripes, 
according  to  the  triple  manner  of  his  whipping,  they  amounted  in  all  to 
seven  hundred  and  eighty  stripes ; others  reckon  them  to  five  thousand 
above  the  forty,  which  the  Jew's  were  commanded  not  to  exceed  in. — And 
the  truth  is,  if  the  whole  band  of  soldiers  were  the  whippers  of  Christ,  (as 
some  would  have  it)  I cannot  but  see  but  his  stripes  might  be  more  than 
so  : when  the  son  of  an  Israelitish  woman  blasphemed  God,  the  Lord  said 
unto  Moses,  “ Bring  forth  him  that  hath  cursed  without  the  camp,  and  let 
all  that  heard  him  lay  their  hands  upon  his  head,  and  let  all  the  congrega- 
tion stone  him,”  Lev.  24  : 14.  Now  Christ  had  said  before  all  the  band, 
“That  he  was  the  Son  of  God,”  which  they  called  blasphemy;  and  there- 
fore why  might  they  not  all  (according  to  this  law)  lay  their  hands  upon 
him,  and  fall  upon  him,  if  not  with  stones  (w'hich  wras  now  turned  into 
whipping)  yet  with  rods,  whip-cords,  and  little  chains ! 

1 shall  not  contend  about  the  number  of  his  stripes,  but  this  is  certain, 
that  the  soldiers,  with  violence  and  unrelenting  hands,  executed  their 
commissions;  they  tore  his  tender  flesh,  till  the  pillar  and  pavement  were 


* Nicep.  L.  1,  C.  3. 


| Bosq.  de  pass.  Domini,  pag.  840. 


CHAP.  II.] 


LOOKING  UNTO  JESUS. 


363 


purpled  with  a shower  of  blood  ; and  if  we  may  believe  Bernard,  “ They 
plowed  with  their  whips  upon  his  back,  and  made  long  furrows ; and  after 
that,  they  turned  his  back  upon  the  pillar,  and  whipped  his  belly  and  his 
breast,  till  there  were  no  part  free  from  his  face  unto  his  foot.”  A 
scourging  able  to  kill  any  man,  and  would  have  killed  him,  but  that  he 
was  preserved  by  the  Godhead  to  endure  and  to  suffer  a more  shameful 
death. 

Use.  We  may  read  here  a lecture  of  the  immense  love  of  God  in  Christ 
to  us  poor  Gentiles ; he  is  therefore  whipped,  that  he  might  marry  us  to 
himself,  and  never  reject  us,  or  cast  us  off ; we  read  of  a law  in  Moses,  that 
if  a man  took  a wife,  and  hated  her,  and  gave  occasion  of  speech  against 
her,  and  brought  an  evil  name  upon  her  undeservedly,  that  then  “ the 
elders  of  the  city  should  take  that  man  and  chastise  him — and  she  should 
be  his  wife,  he  might  not  put  her  away  all  his  days,”  Deut.  22:18,  19. 
There  is  a great  mystery  in  this  ceremony,  for  that  man  (say  some)  was 
Christ,  who  by  his  incarnation,  betrothed  unto  himself  the  Gentile  church  ; 
but  he  seems  to  hate  her,  and  to  give  an  occasion  of  a speech  against  her, 
and  to  bring  an  evil  report  upon  her,  as  “ into  the  way  of  the  Gentiles  ye 
shall  not  go,  and  into  any  city  of  the  Samaritans  ye  shall  not  enter,  Matth. 
10  : 5.  And  it  is  not  meet  to  take  the  children’s  bread,  and  cast  it  unto 
dogs,”  Matth.  15:26.  And  now  he  is  accused  before  the  elders,  now  he 
is  whipped  and  chastised,  and  commanded  by  his  Father,  to  take  her  to 
bis  wife,  and  not  put  her  away  all  his  days.  I know  there  is  much  un- 
likeliness in  this  mystery,  for  Christ  was  not  whipped  for  calling  the 
church  adulterous,  that  indeed  was  chaste,  but  he  was  whipped  to  present 
the  church  as  a chaste  virgin  to  his  Father,  that  indeed  wras  adulterous : 
“ Oh  he  loved  the  church,  and  gave  himself  for  it. — That  he  might  pre- 
sent it  to  himself  a glorious  church,  not  having  spot,  or  wrinkle,  or  any 
such  thing,  but  that  it  should  be  holy,  and  without  blemish,”  Eph.  5 : 25, 
27.  This  was  the  meaning  of  Christ’s  whipping,  “the  chastisement  of 
our  peace  was  upon  him,  and  with  his  stripes  are  wre  healed,”  Isa.  53  : 5. 
Come  then,  and  let  us  learn  to  read  this  love-letter  sent  from  heaven  in 
bloody  characters,  Christ  is  stripped,  who  clothed  the  lilies  of  the  field; 
Christ  is  bound  hand  and  foot,  his  hands  that  multiplied  the  loaves,  and 
his  feet  that  were  weary  in  seeking  straggling  sheep  : Christ  is  scourged 
all  over,  because  all  over,  we  were  full  of  wounds,  and  bruises,  and  putre- 
fying sores,  Isa.  1 : 6.  And  there  was  no  w’ay  to  cure  our  wounds  but  by 
his  wounds ; our  bruises,  but  by  his  bruises,  our  sores,  but  by  his  sores : 
0 read,  and  read  again,  Christ  is  whipped,  belly,  back,  side,  from  his  shoul- 
ders, to  the  soles  of  his  feet,  the  lashes  eating  into  his  flesh,  and  cutting 
his  very  veins,  so  that  (as  some  say  with  much  confidence,  though  I know 
not  with  what  truth)  the  gashes  were  so  wide,  that  you  might  have  seen 
his  ribs,  and  bones,  and  very  inwards  : what,  was  there  ever  love  like  unto 
this  love?  Had  he  not  been  God  as  well  as  man,  he  could  never  have  had 
in  his  heart  such  a love  as  this : 0 it  was  a divine  love,  it  was  the  love  of 
a Jesus,  a love  far  surpassing  either  the  love  of  men  or  women,  or  of 
angels. 

3.  They  put  on  him  “a  purple  robe,  ora  scarlet  robe,”  John  calls  it 
purple,  John  19:2,  and  Matthew  scarlet,  Matth.  27:28.  Howsoever, 
some  difference  may  be,  yet  because  of  their  likeness,  they  are  put  some- 
times oue  for  another:  “they  put  on  him  a scarlet  robe;”  it  is  in  the 
origiual,  A scarlet  cloak  ;*  it  was  a loose  short  garment,  at  first  used  only 
by  kings  or  emperors ; and  the  color  of  it  was  suitable  to  Christ’s  condition, 
for  he  was  now  purple  all  over,  as  well  within  it  as  without  it : his  body 


* Klamuda  kockiuen. 


364 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 


and  his  garment  were  both  of  a deep  dyed  sanguine  color.  Some  out  of 
Zachary,  where  it  is  said,  “That  Joshua  was  clothed  with  filthy  garments,” 
Zech.  3 : 3,  conclude  the  old  ragged,  thread-bare  filthiness  of  his  robe;  so 
that  every  thing  shall  have  its  office  and  several  share  in  his  abuse  ; the 
color  and  the  manner  of  the  garment  .suits  his  kingdom  ; the  barrenness, 
his  outward  estimation  with  the  people,  the  raggedness,  his  late  scattered 
retinue,  the  sulliedness,  his  stained,  spotted  life,  as  they  pretended,  saying, 
“ He  was  a friend  of  publicans  and  sinners. ” — But  out  of  this  darkness 
the  Lord  can  bring  light,  he  hath  his  mysteries  wrapt  up  in  the  malice  of 
his  enemies ; for  both  on  his  garment,  and  on  his  thigh,  was  written  a 
mystery,  Rev.  19:16.  And  in  this  sense,  what  other  is  his  garment  but 
the  emblem  of  his  humanity?  And  what  is  his  scarlet  garment,  but  the 
emblem  of  his  wounded  body  ? That  as  he  spake  of  the  woman,  “ She 
anointed  him  aforehand  unto  his  burial,”  John  12  : 7.  So  Pilate,  in  the 
mystery,  clothes  him  aforehand  unto  his  bloody  death. 

4.  They  “ platted  a crown  of  thorns,  and  put  it  upon  his  head,”  Matth. 
27  : 29,  a goodly  crown  for  the  King  of  kings;  we  read  of  many  sorts  of 
crowns,  as  of  the  triumphal,  laurel,  naval,  mural,  &c.,  but  never  till  this, 
did  we  read  of  a crown  of  thorns;  a crown  it  was  to  deride  him,  and  a 
crown  of  thorns  to  torment  him  : in  this  we  may  read  both  his  pain  and- 
shame.  1.  For  his  pain,  it  bored  his  head,  saith  Osorius,  with  seventy  and 
two  wounds;  Bernard*  speaks  of  many  more,  mille punqturis , &c.  1 know 

not  what  ground  they  have  to  number  them  ; but  certainly  many  wounds 
they  made ; and  the  rather  may  we  say  so,  because,  that  after  they  had  put 
it  upon  his  head,  “They  took  a reed,  and  smote  him  on  the  head,”  Matth. 
27  : 30.  i.  e.  They  smote  him  on  the  head,  to  fasten  the  crown  of  thorns 
upon  him  surer,  and  to  imprint  it  deeper,  till,  as  some  think,  it  pierced  his 
very  skull.  2.  Nor  was  it  only  pain,  but  shame;  when  Jotham  put  out 
his  parable  to  the  men  of  Shechem ; “ The  trees  (said  he)  went  out  on  a 
time,  to  anoint,  a king  over  them,  and  they  said  unto  the  olive-tree,  reign 
thou  over  us.  But  the  olive-tree  said  unto  them,  should  I leave  my  fatness, 
wherewith  by  me,  they  honor  both  God  and  man,  and  go  to  be  promoted 
over  the  trees  ? And  the  trees  said  unto  the  fig-tree,  come  thou  and  reign 
over  us.  But  the  fig-tree  said  unto  them,  should  I forsake  my  sweetness, 
and  my  good  fruit,  and  go  to  be  promoted  over  the  trees  ? Then  said  the 
trees  unto  the  vine,  come  thou  and  reign  over  us ; and  the  vine  said  unto 
them,  should  1 leave  my  wine  which  cheereth  God  and  man,  and  go  to  be 
promoted  over  the  trees?  Then  said  all  the  trees  unto  the  bramble,  come 
thou  and  reign  over  us ; and  the  bramble  said  unto  the  trees,  if  in  truth, 
ye  anoint  me  king  over  you,  then  come,  and  put  your  trust  in  my  shadow; 
and  if  not,  let  fire  come  out  of  the  bramble,  and  devour  the  cedars  of  Le- 
banon,” Judges  9 : 8,  9,  10,  11,  12,  13,  14,  15.  As  Jotham  put  out  his 
parable  in  scorn  of  Abimelech,  so  the  soldiers  in  scorn,  put  on  Christ’s 
head  this  bramble  crown,  q.  d.  “ Come,  thou  sayest  thou  art  king  of  the 
Jews,  and  therefore  we  will  make  thee  a crown  of  bramble,  king  of  trees;” 
by  which  means  they  protest  against  Christ  as  a feigned  fabulous  king,  as 
if  he  were  no  fitter  to  be  king  of  the  Jews,  than  the  bramble  was  to  be 
king  of  all  the  trees  in  the  forest. 

Use.  Ilow  many  lessons  might  we  draw  from  hence?  They  put  upon 
his  head  a crown  of  shame,  of  death,  of  torture,  who  came  to  give  us  a 
crown  of  victory,  of  life,  of  glory.  2.  Our  sins  caused  the  earth  to  bring 
forth  thorns  and  briers ; and  our  Saviour  must  wear  them,  both  to  take 
away  our  sins,  and  in  the  issue,  to  take  away  sin’s  curse,  thorns  or  briers, 
or  whatsoever.  3.  From  the  crown  of  the  head  to  the  sole  of  the  foot,  we 


* Bern.  Serm.  de  Pass.  Dom. 


CHAP.  II.] 


LOOKING  UNTO  JESUS. 


365 


were  full  of  sin,  and  Christ  accordingly  must  shed  his  blood  from  bead  to 
foot,  their  whips  did  not  reach  his  head,  their  nails  could  not  pierce  it  with- 
out an  end  of  torture,  but  now  they  draw  blood  from  it  with  thorns,  Isa. 
1 : 5.  “The  whole  head  is  sick,”  saith  the  prophet  of  us;  and  the  whole 
head  of  Christ  is  bruised  with  thorns  to  cure  our  sickness.  4.  Christ  is  not 
crowned  with  thorns  without  a prophecy  or  type;  here  he  is  “a  true  lily 
among  thorns,”  Cant.  2 : 2,  here  he  is,  as  Isaac’s  “ram  tied  fast  by  the 
head  in  thorns,”  Gen.  33  : 13,  he  was  ever  intended  to  be  a sacrifice,  and 
a ransom  for  our  sins ; and  to  that  purpose  he  was  caught  in  a thicket,  he 
was  crowned  with  thorns.  5.  0 what  a shame  is  it,  for  any  of  us  to  crown 
our  heads  with  rose-buds,  (as  the  wanton  worldlings  would  say)  afore  they 
were  withered,  to  spend  our  time  in  vanity,  folly,  sin,  when  Christ  our  Lord 
had  such  a grove  of  thorns  growing  on  his  sacred  head  ? “ The  disciple  is 

not  above  his  master,  nor  the  servant  above  his  lord  : it  is  enough  for  the 
disciple  to  be  as  his  master,  and  the  servant  as  his  lord,”  Matth.  10  : 24, 
25.  If  our  Lord  and  Master  was  crowned  with  thorns,  surely  the  members 
of  Christ  should  not  be  soft,  delicate  and  effeminate,  wholly  sensual,  or  given 
up  to  pleasures.  6.  “As  every  bird  sitteth  upon  the  thorns  in  the  orchard,” 
Baruch  6:7,  so  let  us  draw  near,  and  make  our  nests  in  these  blessed 
bushes  : let  us  abandon  all  the  colors  of  other  captains,  as  the  world,  flesh, 
and  devil;  and  let  us  keep  close  to  the  royal  standard  of  our  King,  under 
these  thorns  we  may  find  shelter  against  all  our  enemies;  from  these  thorns 
we  may  undoubtedly  gather  grapes,  even  a vintage  of  spiritual  joy  and 
gladness. 

Now,  the  hour  sounds  again,  and  calls  us  to  go  forth,  and  to  behold  King 
Jesus,  with  the  crown  wherewith  he  was  crowned,  in  the  day  of  his  espou- 
sals. And  this  we  shall  do  the  next  hour. 

Sect.  V. — Of  Christ  brought  forth  and  sentenced. 

About  ten,  Christ  was  brought  forth  and  sentenced.  1.  For  his  bring- 
ing forth,  I shall  therein  observe  these  particulars.  As, — 

1.  We  find  Pilate  bringing  forth  Jesus  out  of  the  common  ball,  and  show- 
ing this  sad  spectacle  to  all  the  people.  “Then  came  Jesus  forth,  wearing 
the  crown  of  thorns,  and  the  purple  robe,  and  Pilate  saith  unto  them,  Be- 
hold the  man,”  John  19  : 5.  He  thought  the  very  sight  of  Christ  would 
have  moved  them  to  compassion;  they  had  lashed  him  almost  unto  death, 
they  had  most  cruelly  divided  those  azure  channels  of  his  guiltless  blood, 
they  had  clothed  him  with  purple,  crowned  him  with  thorns;  and  now  they 
bring  him  out  by  the  hair  of  the  head,  (say  some)  and  expose  him  to  the 
public  view  of  the  scornful  company,  Pilate  crying  unto  them,  “ Behold  the 
man,”  q.  d.  Behold  a poor,  silly,  miserable,  distressed  man;  behold  I say, 
not  your  king,  to  provoke  you  against  him,  nor  yet  the  Son  of  God,  which 
you  say  he  makes  himself  to  be  ; behold  the  man,  a mean  man,  a worm, 
and  no  man  ! behold  how  he  stauds  disfigured  with  wounds,  behold  him 
weltering  and  panting  in  a crimson  river  of  his  own  gore-blood  ; and  let  this 
be  sufficient,  yea,  more  than  sufficient  punishment,  let  it  suffice  to  satisfy 
your  rage;  what  would  you  have  more?  If  it  be  for  malice  that  you  are 
so  violent  against  him,  behold  how  miserable  he  is;  if  for  fear,  behold  how 
contemptible  he  is:  as  fur  any  fault  whereby  he  should  deserve  his  death,  I 
find  no  fault  in  him;  he  is  a Lamb  without  spot,  a dove  without  gall.  0 
c°me  and  behold  this  man,  I can  find  no  fault  in  him.”  Some  doctors 
affirm,  That  whilst  Pilate  cried  out,  Behold  the  man ; his  servants  lifted  up 
the  purple  robe,  that  so  all  might  see  his  torn,  and  bloody,  and  macerated 
body ; he  supposed  his  words  could  not  so  move  their  hearts  as  Christ’s 
wounds;  and  therefore,  said  he,  Behold  the  man,  as  if  he  had  said  again, 
“ Look  on  him,  and  view  him  well,  is  not  he  well  paid  for  calling  himself 


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king  nf  the  Jews?  Now  see  him  stript,  and  whipt,  and  crowned  with 
thorns,  and  sceptered  with  a reed,  anointed  with  spittle,  and  clothed  with 
purple  ; what  would  you  more  ?” 

! 2 . We  find  the  Jews  more  enraged  against  Jesus : “ When  the  chief 
priests  and  officers  saw  him,  they  cried  out,  saying,  crucify  him,  crucify 
him,”  John  19  : 6.  The  more  Pilate  endeavors  to  appease  them,  the  more 
were  the  people  enraged  against  him ; and  therefore  they  cry,  “Away  with 
him,  away  with  him,  crucify  him,  crucify  him,”  verse  15.  Now  was  ful- 
filled that  prophecy  of  Jeremy,  “My  heritage  is  unto  me  as  a lion  in  the 
forest,  it  crieth  out  against  me;”  Jer.  12  : 8.  The  naturalists  report  of  the 
lion,  That  when  he  is  near  to  his  prey,  he  gives  out  a mighty  roar,  whereby 
the  poor  hunted  beast  is  so  amazed  and  terrified,  that  almost  dead  with  fear, 
he  falls  flat  on  the  ground,  and  so  becomes  the  lion’s  prey  indeed ; and  thus 
the  Jews  (Vho  were  the  heritage  of  the  Lord)  were  unto  Christ  as  a lion  in 
the  forest ; they  hunted  and  pursued  him  to  his  death,  and  being  near  it, 
they  gave  out  a mighty  shout,  that  the  earth  rung  again.  “Away  with  him, 
away  with  him,  crucify  him,  crucify  him.”  0 ye  Jews,  children  of  Israel, 
seed  of  Abraham,  Isaac  and  Jacob,  is  not  this  he  concerning  whom  your 
fathers  cried,  “ Oh  that  thou  wouldst  rend  the  heavens,  that  thou  wouldst 
come  down,  that  the  mountains  might  flow  down  at  thy  presence,”  Isa. 
64  : 1.  How  is  it  that  you  should  despise  him  present,  whom  they  desired 
absent?  How  is  it  that  your  cry  and  theirs  should  be  so  contrary?  The 
panther  (say  they)  is  of  so  sweet  a savor,  that  if  he  be  but  within  the  com- 
pass of  scent,  all  the  beasts  of  the  field  run  towards  him  ; but  when  they 
see  his  ugly  visage,  they  fly  from  him,  and  run  away  : so  the  Jews  afar  off 
feeling  the  sweet  savors  of  Christ’s  ointment,  they  cried,  “Draw  me,  we  will 
run  after  thee,  Come  Lord  Jesus,  come  quickly,”  but  now  in  his  passion, 
looking  on  his  form,  they  change  their  note,  “ he  hath  no  form  nor  comeli- 
ness, there  is  no  beauty,  that  we  should  desire  him,”  Isa.  53  : 2.  Away 
with  him,  away  with  him. 

3.  We  find  Pilate  and  the  Jews  yet  debating  the  business  ; Pilate  is  loath 
to  pronounce  the  sentence,  and  the  chiefest  of  the  Jews  provoke  him  to  it 
with  a threefold  argument.  As, 

1.  “They  bad  a law,  and  by  their  law  he  ought  to  die,  because  he  made 
himself  the  Son  of  God,”  John  19  : 7.  Thus  the  doctors  of  the  law  do  ac- 
cuse the  author  and  publisher  of  the  law;  but  they  consider  not  the  rule 
concerning  laws,  “ he  may  lawfully  abolish,  who  hath  power  to  establish 
nor  did  they  consider  that  this  law  concerned  not  himself,  who  is  in  deed 
and  in  truth  the  Son  of  God  ; the  text  tells  us,  that  Pilate  hearing  this  argu- 
ment, was  the  more  afraid.”  Pilate  (saith  Cyril)  was  an  heathen  idolater; 
and  so  worshipping  many  gods,  he  could  not  tell  but  that  Christ  might  be 
one  of  them;  and  therefore  in  condemning  Christ,  he  might  justly  provoke 
all  the  gods,  to  be  revenged  of  him.  This  was  the  meaning  of  Pilate’s  ques- 
tion, Whence  art  thou?  What  is  thy  offspring?  Of  what  progenitors  art 
thou  sprung  ? “And  from  thenceforth  Pilate  sought  to  release  him.” 

2.  The  Jews  come  with  another  argument,  they.threaten  Pilate,  “If  thou 
let  this  man  go,  thou  art  not  Caesar’s  friend,”  John  19  : 12,  a forcible  rea- 
son, as  the  cause  then  stood;  it  was  no  small  matter  to  be  accused  by  so 
many  audacious  impudent  men  of  high  treason  against  Caesar;  and  therefore 
under  this  obligation,  Pilate  seems  to  bend  and  bow;  whom  the  fear  of 
Christ’s  divinity  had  restrained,  him  the  fear  of  Caesar’s  frown  provoked  to 
go  on  to  sentence  and  condemnation.  Oh  ! he  was  more  afraid  of  man, 
whose  breath  is  in  his  nostrils,  than  of  God  himself,  who  made  the  heavens, 
and  framed  the  world.  And  yet,  before  he  gave  sentence,  “ He  takes  water 


* Jijus  absolvere,  cujus  est  condere  legem. 


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CHAP.  II.] 


and  washeth  his  hands  before  the  multitude,  saying,  I am  innocent  of  the 
blood  of  this  just  person,  see  ye  to  it,”  Matth.  27  : 24. 

3.  In  reference  to  this,  they  engage  themselves  for  him,  which  was  their 
last  argument,  “ his  blood  be  upon  us  and  our  children,”  Matth.  27  : 25. 
q.  d.  Act  thou  as  judge,  let  him  be  condemned  to  die;  and  if  thou  fearest 
any  thing  we  will  undergo  for  thee,  let  the  vengeance  of  his  blood  be  on  us, 
and  on  our  children  for  ever.  Thus  far  of  the  first  general. 

4.  For  the  sentence  itself,  When  Pilate  heard  that, — he  sat  down  in  the 
judgment-seat,  in  a place  that  is  called  the  pavement,  because  erected  of 
srones,  but  in  the  Hebrew  Gabbatha,  John  19  : 13. — This  word  signifies  a 
high  place,  and  raised  above;  it  was  so  on  purpose  that  the  judges  might  be 
seen  of  men,  when  they  pronounced  sentence.  And  here  Pilate  sitting  down, 
he  gave  the  doom.  What  was  the  form  or  manner  of  the  sentence,  is  a 
great  question  amongst  divines  ; Chrysostom  * is  of  mind  that  he  pronounced 
no  form  at  all,  he  only  “delivered  Jesus  unto  them  to  be  crucified,”  Mark 
15  : 15.  Johu  19  : 16.  Others  cannot  yield  to  this,  for  to  what  end  (say 
they)  should  he  then  sit  down  upon  the  judgment  seat?  And  yet  amongst 
themselves  they  cannot  agree  on  a form.  Anselmj*  gives  it  thus,  “I  ad- 
judge Jesus  of  Nazareth  to  that  ignominious  and  shameful  death  of  the 
cross.”  Yincentius|  thus,  “I  condemn  Jesus,  seducing  the  people,  blas- 
pheming God,  and  saying  that  he  was  Christ  the  kiug  of  the  Jews,  to  be 
fastened  to  the  cross,  and  there  to  hang  till  he  die.”  Many  other  forms  are 
brought  in  by  others,  but  that  of  Luke  is,  I am  sure,  most  authentic,  “And 
Pilate  gave  sentence  that  it  should  be  as  they  required,  and  then  he  deli- 
vered Jesus  to  their  will,”  Luke  23  : 24,  25.  Here  is  a sentence  indeed,  a 
delivery  of  Jesus,  not  to  his  own,  but  to  his  enemies’  liberty;  to  the  bound- 
less bonds,  and  all  the  possible  tortures  of  their  own  wills  and  wishes.  O 
unjust  sentence  ! Give  me  not  over  to  the  will  of  my  adversaries,  cries 
David,  Psalm  27  : P2,  the  will  of  malice  is  an  endless  wheel,  it  cares  not 
how  long  it  spins  out  pain,  and  therefore  they  cried,  “ Crucify  him,  crucify 
him  ! Let  him  be  crucified  !”  Amen,  (says  Pilate,)  do  what  you  please, 
crucify  him,  and  crucify  him  as  often  as  you  will,  it  shall  be  as  you  re- 
quire. Lo  now  I deliver  him  to  your  own  will. 

We  cannot  shake  this  tree  without  some  fruit;  from  this  sight  of  Christ 
and  sentence  of  Pilate  we  may  learn  some  good. 

Use  1.  From  this  sight  of  Christ,  as  he  was  presented  by  Pilate  to  the 
people,  we  may  learn  remorse ; not  any  of  us  who  have  crucified  Christ  by 
our  sins,  but  we  are  called  on  at  this  time,  “ to  behold  the  man;”  suppose 
we  saw  him  with  our  bodily  eyes;  suppose  we  had  the  same  view  of  Christ 
as  the  Jews  had,  where  he  was  thus  presented  : suppose  we  saw  him  in  the 
very  midst  of  us  wearing  the  crown  of  thorns,  and  the  purple  robe,  and  the 
cane  or  reed  held  in  his  right  hand;  suppose  we  heard  the  voice  of  Pilate 
speaking  to  us,  as  he  did  to  the  Jews,  “ Behold  the  man ;”  suppose  we  saw 
the  purple  robe  lifted  up,  that  we  might  see  all  under;  how  his  body  was 
torn  ; and  that  some  voice  from  heaven  should  come  to  us,  saying,  “ This 
same  is  he  whom  ye  have  buffeted,  scourged,  crowned,  crucified  by  our 
sins Were  not  this  enough  to  prick  us  in  our  hearts,  and  to  make  us  cry, 
“Men  and  brethren,  what  shall  we  do?”  Acts  2 : 37.  Oh  ! we  look  at  the 
instruments,  and  we  cry,  “ Fy  on  Pilate,  fy  on  the  soldiers,  fy  on  the  Jews;” 
but  we  look  nut  on  our  sins,  saying,  fy  on  them.  Could  we  but  realize  our 
sius  as  the  principle  of  these  sufferings  of  Christ,  methinks  our  hearts  should 
break  m very  pieces;  consider,  yesterday  in  the  midst  of  our  markets,  so 
many  lies  were  told,  and  so  many  oaths  were  sworn;  and  this  day  so  soon 
as  the  day-light  sprang,  so  many  acts  of  profaning  the  Lord’s  day  were 


* Chrys.  1.  Cor.  ser.  ult.  de  Eleeraos.  -j-  Ansel  de  Pass. 


t Vine,  de  Pass 


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[BOOK  IY. 


committed  by  us;  little  did  we  think  that  all  this  while  we  had  been  strip- 
ping Christ  naked,  whipping  Christ  with  rods,  or  little  chains,  clothing 
Christ  with  a purple  scarlet  robe,  platting  a crown  of  thorns,  and  putting  it 
on  his  head,  sceptring  him  with  a reed,  and  saluting  him  in  scorn,  “ Hail ! 
king  of  the  Jews.”  Men,  brethren  and  fathers,  be  not  deceived,  Christ  is 
mocked,  scorned,  and  thus  is  abused  by  you  when  you  sin  ; your  sins  that 
dealt  with  Christ,  and  in  God’s  acceptation  your  sins  thus  deal  with  Christ, 
even  to  this  very  day.  Never  say  it  was  long  since  Christ  was  crucified, 
and  he  is  now  in  heaven,  for  by  your  sins,  you  crucify  again  the  Lord  of 
glory,  you  put  him  again  to  open  shame,  you  strip  him,  and  whip  him,  and 
torment  him  afresh.  Oh  look  on  him  whom  you  have  pierced  ! Pilate 
thought  that  if  the  Jews  would  but  see  the  man,  “Behold  the  man,”  their 
hearts  would  have  mollified ; and  shall  not  I think  as  well  of  you  ? It  is  a 
blessed  means  to  make  sin  bitter,  and  to  breed  in  our  hearts  remorse  for 
sin,  if  we  will  but  hearken  to  this  voice  of  Pilate,  “ Behold  the  man.” 

2.  From  the  sentence  of  Pilate,  that  Christ  should  be  crucified  as  the 
Jews  required,  we  may  learn  the  deceitfulness  of  our  hearts,  in  making 
self  the  end  and  aim  of  our  particular  callings.  Pilate  as  Judge,  should 
have  glorified  God  in  doing  justice;  but,  when  he  hears  the  Jews  cry,  “if 
thou  let  him  go,  thou  art  not  Caesar’s  frieud,”  he  then  looks  to  himself  and 
his  own  interests.  Judges  can  have  their  ends  in  the  very  place  of  judi- 
cature : nay,  is  not  this  the  very  common  sin  of  magistrates,  ministers, 
tradesmen,  of  all  sorts  of  callings  ? come,  what  is  it  you  aim  at  in  your 
several  places?  Is  it  not  to  be  great,  and  rich,  and  high,  and  honorable? 
Say  truly,  is  it  in  your  heart  to  say  : That  by  this  calling,  my  chief  aim  is 
to  glorify  God,  and  to  serve  my  generation  with  all  faithfulness  : and  these 
two  ends  I prefer  before  all  worldly  advantages  whatsoever?  0 then,  what 
a blessed  reformation  would  be  amongst  us  ? If  it  be  not  thus,  what  are 
you  but  as  so  many  Pilates,  that  if  you  were  but  threatened  into  a sentence, 
you  would  rather  condemn  Christ  than  yourselves  of  enmity  against  Caesar; 
such  would  be  the  cry,  Let  Christ  be  crucified  and  self  advanced. 

Much  more  might  be  said,  but  the  hour  strikes  again,  Pilate  is  now  risen, 
the  court  dissolved,  and  Jesus  is  delivered  into  the  hands  of  the  Jews  for 
execution.  How  that  went  on,  the  next  hour  will  speak,  only  God  prepare 
your  hearts  to  hear  devoutly  and  to  consider  seriously,  what  Jesus  the  great 
Saviour  of  the  world  hath  suffered  for  you. 

Sect.  YI. — Of  Christ’s  Crucifying , with  its  Appendices. 

About  eleven,  they  prepare  with  all  speed  for  the  execution  : in  the 
revolution  of  this  hour  we  may  observe  these  several  passages.  As,  1. 
Their  taking  off  the  robe,  and  clothing  him  again  with  his  own  raiment. 
2.  Their  leading  him  away  from  Gabbatha  to  Golgotha.  3.  His  bearing 
the  cross,  with  Simon’s  help  to  bear  it  after  him.  4.  His  comforting  the 
women  who  followed  weeping  after  him  as  he  went.  5.  Their  giving  him 
vinegar  to  drink  mingled  with  gall.  6.  Their  crucifying,  or  fastening  him 
on  the  cross,  whereon  be  died. 

1.  The  evangelist  tells  us,  Matth.  27  : 31.  “ They  took  the  robe  off  from 
him,  and  put  his  own  raiment  on  him.”  Origen  observes,  “they  took 
off  his  robes,  but  they  took  not  off  his  crown  of  thorns;”  what  served 
their  interest,  they  pursued  still,  but  nothing  of  mitigation  or  mercy  to 
the  afflicted  Son  of  man.  It  is  supposed  this  small  business  could  not  be 
done  without  great  pain ; after  his  sore  whipping  his  blood  congealed, 
and  by  that  means  stuck  to  his  scarlet  mantle,  so  that  in  pulling  off  the 
robe,  and  putting  on  his  own  raiment,  there  could  not  but  be  a renewing 
of  his  wound* 

2.  “They  led  him  away,”  Matth.  27  : 31.  Some  say,  they  cast  a rope 


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CHAP.  II.] 


or  chain  about  his  neck,  by  which  they  led  him  out  of  the  city  to  mount 
Calvary,  and  that  all  along,  multitudes  attended  him,  and  a crier  went 
before  him,  proclaiming  to  all  hearers  the  cause  of  his  death  ; namely, 
“That  Jesus  Christ  was  a seducer,  blasphemer,  necromancer,  a teacher  of 
false  doctrines,  saying  of  himself  that  he  was  the  Messias,  king  of  Israel, 
and  the  Son  of  God.” 

3.  “ He  bore  his  cross,”  John  19  : 17.  So  John  relates,  before  it  bears 
him,  he  must  bear  it;  and  thus  they  make  good  their  double  cry,  “ Crucify 
him,  crucify  him;”  first  crucify  him  with  it  as  a burden,  and  then  crucify 
him  with  it  as  a cross ; those  shoulders,  which  had  been  unmercifully  bat- 
tered with  whips  before,  are  now  again  tormented  with  the  weight  of  his 
cross.  As  a true  Isaac,  he  bears  the  wood  for  the  sacrifice  of  himself ; or 
Uriah  like,  he  carries  with  him  the  very  instrument  of  his  own  sad  death. 
0 the  cruelty  of  this  passage ! they  had  scarce  left  him  so  much  blood  or 
strength  as  to  carry  himself;  and  must  he  now  bear  his  heavy  cross?  Yes, 
till  he  faint  and  sink,  so  long  he  must  bear  it,  and  longer  too ; did  they  not 
fear  that  he  should  die  with  less  shame  and  smart  than  they  intended  him, 
■which  to  prevent,  they  “constrained  one  Simon  a Cyrenian  to  bear  his  cross 
after  him,”  Matth.  27  : 32.  Mark  15  : 21.  How  truly  did  they,  here  again, 
swallow  the  camel,  and  strain  at  a gnat  ? The  cross  was  a Roman  death, 
and  so  one  of  their  abominations;  hence  they  themselves  would  not  touch 
this  tree  of  infamy,  lest  they  should  have  been  defiled,  but  to  touch  the 
Lord’s  anointed,  to  crucify  the  Lord  of  glory,  they  make  no  scruple  at  all ; 
but  why  must  another  bear  the  cross,  but  to  consign  this  duty  unto  man, 
that  we  must  enter  into  a fellowship  of  Christ’s  sufferings?  “ If  any  man 
will  come  after  me,  let  him  deny  himself,  and  take  up  his  cross  and  follow 
me,”  Matth.  16  : 24.  And  therefore  Christ  hath  suffered  for  us,  leaving  us 
an  example  that  we  should  follow  his  steps,  1 Pet.  2 : 21. 

4.  He  comforted  the  women  who  followed  weeping  after  him  as  he  went 

along,  “ and  there  followed  him  a great  company  of  people  and  of  women, 
which  also  bewailed  and  lamented  him  : but  Jesus  turning  to  them,  said, 
Daughters  of  Jerusalem,  weep  not  for  me,  but  weep  for  yourselves,  and 
for  your  children,”  Luke  23: 27,  28.  In  the  midst  of  his  misery  he 
forgets  not  mercy ; in  the  midst  of  all  their  tortures  and  loudest  outcries 
of  contumely,  of  blasphemy,  and  scorn,  he  can  hear  his  following  friends 
weeping  behind  him,  and  neglect  all  his  own  sufferings  to  comfort  them, 
“ weep  not  for  me.”  He  hath  more  compassion  on  the  women  that  fol- 
lowed him  weeping,  than  of  his  own  mangled  self,  that  reels  along,  fainting 
and  bleeding  unto  death  ; he  feels  more  the  tears  that  drop  from  their  eyes, 
than  all  the  blood  that  flows  from  his  own  veins.  We  have  heard  before 
sometimes  he  would  not  vouchsafe  a word  to  Pilate  that  threatened  him,  nor 
to  Herod  that  entreated  him  ; and  yet  unasked,  how  graciously  doth  he 
turn  about  his  blessed  bleeding  face  to  these  weeping  women,  affording 
them  looks,  and  words,  too,  both  of  compassion  and  consolation,  “ Daughters 
of  Jerusalem,  weep  not  for  me,  but  for  yourselves.”  And  yet  observe  he 
did  not  turn  his  face  to  them,  until  he  heard  them  weep;  nor  may  we  ever 
think  to  see  his  face  in  glory,  unless  we  first  bathe  our  ears  in  sorrow.  It 
is  a wonder  to  me,  that  any  in  our  age  should  ever  decry  4ears,  remorse, 
contrition,  compunction  ; how  many  saiuts  do  we  find,  both  in  the  Old  and 
New  Testament,  confuting  by  their  practices  these  gross  opinions  ? The 
promise  tells  us.  That  “ they  that  sow  in  tears  shall  reap  in  joy he 
that  follows  Christ,  or  “ goeth  forth  weeping,  bearing  precious  seed,  shall 
doubtless  come  again  with  rejoicing,  bringing  his  sheaves  with  him,” 
Psal.  126  : 5,  6.  too 

But,  what  is  the  meaning  of  this,  “ Weep  not  for  me  ?”  May  we  not 
weep  for  the  death  of  Christ  ? Do  we  not  find  in  scripture,  that  all  the 
24 


370 


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[BOOK  IV. 


people  wept  at  the  death  of  Moses  ? Dent.  34  : 8.  That  all  the  church  wept 
at  the  death  of  Stephen  ? Acts  8 : 2.  That  the  women  lamented  the  death 
of  Dorcas  ? And  if  all  Christ’s  actions  be  our  instructions,  I mean  not  his 
miraculous,  or  meritorious,  but  his  moral  ones,  did  not  Christ  himself  weep 
for  Lazarus,  and  for  Jerusalem  ? Nay,  is  he  not  here  weeping  showers  of 
blood  all  along  the  way  ? And  may  not  we  drop  a tear  for  all  those  purple 
streams  of  his  ? Oh,  what  is  the  meaning  of  this,  “ Weep  not  for  me,  but 
weep  for  yourselves  ?” 

I answer,  the  words  are  not  absolute,  but  comparative.  Christ  doth  not 
simply  forbid  us  to  weep  for  our  friends,  but  rather  to  turn  our  worldly 
grief  into  godly  sorrow  for  sin,  as  sin.  Christ  herein  pointed  the  women 
to  the  true  cause  and  subject  of  all  their  sorrow,  which  was  their  sins;  and 
thus  we  have  cause  to  weep  indeed.  Oh  ! our  sins  were  the  cause  of  the 
sufferings  of  Christ : and  in  that  respect,  Oh  that  our  heads  were  fountains, 
and  our  eyes  rivers  of  tears ! Oh  that  our  tears  were  as  our  meat  and  drink  ! 
Oh  that  we  could  feed  with  David  “ on  the  bread  of  tears,”  and  the  Lord 
would  give  us  “ plenteousness  of  tears  to  drink  !”  Oh  that  the  Lord  would 
strike  (as  he  did  at  Rephidim)  these  rocky  hearts  of  ours,  with  the  rod  of 
true  remorse,  that  the  water  might  gush  out ! Oh  that  we  could  mourn  over 
Jesus,  whom  we  have  pierced,  and  “ be  in  bitterness  for  him,  as  one  that  is 
in  bitterness  for  his  first  born  !”  Zech.  12  : 10. 

5.  No  sooner  was  he  come  to  the  place  of  execution,  11  but  they  gave  him 
vinegar  to  drink  mingled  with  gall,”  Matth.  27  : 34.  In  that  they  gave  him 
drink,  it  was  an  argument  of  their  humanity.  This  was  a custom  amongst 
the  Jews  and  Romans,  that  to  the  condemned  they  ever  gave  wine  to  drink  ; 
“ Give  strong  wine  unto  him  that  is  ready  to  perish,  and  wine  unto  those 
that  be  of  heavy  heart,”  Prov.  31  : 6.  But  in  that  they  gave  him  vinegar 
mingled  with  gall ; it  was  an  argument  of  their  cruelty  and  envy.  Theo- 
philact*  speaks  plainly,  that  the  vinegar  mixed  with  gall  was  poisonous  and 
deadly ; and  therefore,  when  Christ  had  tasted  it,  he  would  not  drink,  choos- 
ing rather  the  death  of  the  cross,  to  which  he  was  destinated  by  his  Father, 
than  any  poisonous  death. 

Use.  Ah,  my  brethren,  are  not  we  apt  to  think  hardly  of  the  Jews  for 
giving  Christ  so  bitter  a potion  at  his  time  of  death  ? and  yet,  little  do  we 
think,  that  when  we  sin  we  do  as  much.  See  but  how  God  himself  com- 
pares the  sins  of  the  wicked  Jews  to  very  poison,  “ For  their  wine  is  of  the 
wine  of  Sodom,  and  of  the  fields  of  Gomorrah,  their  grapes  are  grapes  of 
gall,  their  clusters  are  bitter,  the  wine  is  the  poison  of  dragons,  and  the 
cruel  venom  of  asps,”  Deut.  32  : 32,  33.  In  this  respect  we  may  think  as 
hardly  of  ourselves  as  of  the  Jews,  because,  so  oft  as  we  sin  against  God, 
we  do  as  much  as  mingle  rank  poison,  and  bring  it  to  Jesus  Christ  to 
drink. 

6.  “ They  crucified  him,”  Matth.  27  : 35.  (i.  e.)  They  fastened  him  on 
the  cross;  and  then  lifted  him  up.  A great  question  there  is  amongst  the 
learned,  whether  Christ  was  fastened  on  the  cross  after  it  was  erected,  or 
whilst  it  was  lying  on  the  ground  ? I would  not  rake  too  much  into  these 
niceties,  only  more  probable  it  is,  that  he  was  fastened  to  it  whilst  it  lay  flat 
on  the  ground ; and  then,  “ as  Moses  lifted  up  the  serpent  in  the  wilder- 
ness, so  was  the  Son  of  man  lifted  up,”  John  3 : 14.  We  may  express  the 
manner  of  their  acting,  and  his  sufferings  now,  as  a learned  brother  hath 
done  before  us;  “Nowj'  come  the  barbarous  inhuman  hangmen,  and  begin 
to  unloose  his  hands,  but  how  ? Alas  ! it  is  not  to  any  liberty,  but  to  worse 
bonds  of  nails  : Then  stript  they  off  his  gore  glued  clothes,  and  with  them 

* Theophil.  in  Mar. 

f Herle  Contemplat.  on  Christ’s  Pass. 


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371 


CHAP.  II.] 

questionless,  not  a little  of  his  mangled  skin  and  flesh,  as  if  it  were  not 
enough  to  crucify  him  as  a thief,  unless  they  flay  him  too  as  a beast ; then 
stretched  they  him  as  another  Isaac  on  his  own  burden,  the  cross,  that  so 
they  might  take  measure  of  the  holes:  and  though  the  print  of  his  blood 
on  it  gave  them  his  true  length,  yet  how  strictly  do  they  take  it  longer  than 
the  truth,  thereby  at  once  both  to  crucify  and  rack  him  ? that  he  was  thus 
stretched  and  racked  upon  his  cross,  David  gives  more  than  probable  inti- 
mation, Psal.  22  : 17.  “ I may  tell  all  my  bones  ;”  and  again,  u All  my 
bones  are  out  of  joint,”  verse  14,  which  otherwise,  how  could  it  so  well  be, 
as  by  such  a violent  stretching  and  distortion  ? Whereby  it  seems  they  had 
made  him  a living  anatomy,  nor  was  it  in  the  less  sensible  fleshy  parts  of 
his  body  that  they  drive  these  their  larger  tenters,  whereon  his  whole  weight 
must  hang,  but  in  the  hands  and  feet,  the  most  sinewy,  and  consequently 
the  most  sensible  fleshy  parts  of  all  other,  wherein  how  rudely  and  painfully 
they  handle  him,  appears  too  by  that  of  David,  “ They  digged  my  hands 
and  my  feet ;”  they  made  wide  holes  like  that  of  a spade,  as  if  they  had 
been  digging  in  some  ditch.  The  boisterous  and  unusual  greatness  of  these 
nails  we  have  from  venerable  antiquity : Constantine  the  great  is  said  to 
have  made  of  them  both  an  helmet  and  a bridle.  How  should  I write  on, 
but  that  my  tears  should  blot  out  what  I write,  when  it  is  no  other  than  he 
that  is  thus  used,  “ who  hath  blotted  out  that  hand-writing  of  ordinances 
that  was  against  me,”  Col.  2 : 14. 

But  the  hour  goes  on,  and  this  is  the  great  business  of  the  world’s  re- 
demption, of  which  I would  speak  a little  more  : By  this  time  we  may 
imagine  Christ  nailed  to  the  cross,  and  his  cross  fixed  in  the  ground,  which, 
with  its  fall  into  the  place  of  its  station,  gave  infinite  torture,  by  so  violent 
a concussion  of  the  body  of  our  Lord.  That  I mean  to  observe  of  this 
crucifying  of  Christ,  I shall  reduce  to  these  two  heads,  viz .,  the  shame  and 
pain. 

1.  For  the  shame,  it  was  a cursed  death,  u Cursed  is  every  one  that  hang- 
eth  on  a tree,”  Gal.  3 : 13.  When  it  was  in  use,  it  was  chiefly  inflicted 
upon  slaves;  that  either  falsely  accused,  or  treacherously  conspired  their 
master’s  death ; but  on  whomsoever  it  was  inflicted,  this  death  in  all  ages 
among  the  Jews  hath  been  branded  with  a special  kind  of  ignominy,  and 
so  the  apostle  signified,  when  he  saith,  “ he  abased  himself  to  the  death, 
even  the  death  of  the  cross,”  Phil.  2:8.  It  was  a mighty  shame  that  Saul’s 
sous  were  hanged  on  a tree,  2 Sam.  21  : 6,  and  the  reason  was  more  espe- 
cially from  the  law  of  God,  “ for  he  that  is  hanged  is  accursed  of  God,” 
Deut.  21  : 23.  I know  Moses’s  law  speaks  nothing  in  particular  of  cruci- 
fying,  yet  he  doth  include  the  same  under  the  general  of  hanging  on  a tree; 
and  some  conceive  that  Moses  in  speaking  that  curse,  foresaw  what  manner 
of  death  the  Redeemer  should  die. 

2.  For  the  pain,  it  was  a painful  death ; that  appears  several  ways  : As, 
1.  His  legs  and  hands  were  violently  racked,  and  pulled  out  to  the  places 
fitted  for  his  fastening,  and  then  pierced  through  with  nails.  2.  By  this 
means  he  wanted  the  use  both  of  his  hands  and  l'eet,  and  so  he  was  forced 
to  hang  immoveable  upon  the  cross,  as  being  unable  to  turn  any  way  for 
his  ease.  3.  The  longer  he  lived  the  more  he  endured,  for  by  the  weight 
of  his  body,  his  wounds  were  opened  and  enlarged,  his  nerves  and  veins 
were  rent  and  torn  asunder,  and  his  blood  gushed  out  more  and  more 
abundantly  still.  4.  He  died  by  inch  meal  (as  I may  say)  and  not  at  once; 
the  cross,  was  a death  long  in  dying,  it  kept  him  a great  while  upon  a rack, 
it  wa3  full  three  hours  betwixt  Christ’s  affection  and  expiration,  and  it 
would  have  been  longer  if  he  had  not  freely  and  willingly  given  up  the 
ghost : it  is  reported,  that  Andrew  the  apostle  was  two  whole  days  on  the 


372  LOOKING  UNTO  JESUS.  [BOOK  IV. 

cross  before  be  died,  and  so  long  might  Christ  have  been,  if  God  had  not 
heightened  it  to  greater  degrees  of  torment  supernaturally. 

I may  add  to  this,  as  above  all  this,  the  pains  of  his  soul  whilst  he 
hanged  on  the  cross,  for  there  also  Christ  had  his  agonies  and  soul  conflicts, 
these  were  those  ( odinas  thanatou ,)  those  pains,  or  pangs  of  death,  Acts 
2 : 24,  from  which  Peter  tells  us  Christ  was  loosed.  The  word  (odinas) 
properly  signifies  the  pains  of  a woman  in  travail  ; such  were  the  pains  of 
Jesus  Christ  in  death ; the  prophet  calls  it  “ the  travail  of  his  soul,”  Isa. 
53  : 11,  and  the  Psalmist  calls  it  the  pains  of  hell;  “ The  sorrows  of  death 
compassed  me,  and  the  pains  of  hell  gat  hold  upon  me/’  Psalm  116  : 3. 
The  sorrows  or  cords  of  death  compassed  his  body,  and  the  pains  of  hell 
gat  hold  upon  his  soul ; and  these  were  they  that  extorted  from  him  that 
passionate  expostulation,  “ My  God,  my  God,  why  hast  thou  forsaken  me?” 
Matth.  27  : 46.  He  complains  of  that  which  was  more  grievous  to  him, 
than  ten  thousand  deaths,  “ My  God,  my  God,  why  hast  thou  withdrawn 
thy  wonted  presence,  and  left  my  soul  (as  it  were)  in  the  pains  of  hell !” 

Use.  1.  And  now  reflect  we  on  the  shame  and  pain  ! 0 the  curse  and  bit- 
terness that  our  sins  have  brought  on  Jesus  Christ!  when  I but  think  of 
these  bleeding  veins,  bruised  shoulders,  scourged  sides,  furrowed  back,  bar- 
rowed  temples,  digged  hands  and  feet,  and  then  consider  that  my  sins  were 
the  cause  of  all;  methinks  I should  need  no  more  arguments  for  self- 
abhorring  ! Christians  ! would  not  your  hearts  rise  against  him  that  should 
kill  your  father,  mother,  brother,  wife,  husband;  dearest  relations  in  all  the 
world ! 0 then,  how  should  your  hearts  and  souls  rise  against  sin  ? 

Surely  your  sin  it  was,  that  murdered  Christ,  that  killed  him,  who  is  in- 
stead of  all  relations,  who  is  a thousand,  thousand  times  dearer  to  you,  than 
father,  mother,  husband,  child,  or  whomsoever;  one  thought  of  this  should, 
methinks,  be  enough  to  make  you  say,  as  Job  did,  “ I abhor  myself,  and 
repent  in  dust  and  ashes,”  Job  42  : 9.  Oh  ! what  is  that  cross  on  the  back 
of  Christ  ? My  sins ; oh ! what  is  that  crown  on  the  head  of  Christ  ? 
My  sins ; oh  ! what  is  the  nail  in  the  right-hand,  and  that  other  in  the  left- 
hand  of  Christ  ? My  sins ; oh  ! what  is  that  spear  in  the  side  of  Christ  ? 
My  sins ; what  are  those  nails  and  wounds  in  the  feet  of  Christ  ? My 
sius.  With  a spiritual  eye  I see  no  other  engine  tormenting  Christ,  no  other 
Pilate,  Herod,  Annas,  Caiaphas  condemning  Christ,  no  other  soldiers,  offi- 
cers, Jews,  or  Gentiles,  doing  execution  on  Christ,  but  only  sin : oh  my 
sins,  my  sins,  my  sins  1 

2.  Comfort  we  ourselves  in  the  end  and  aim  of  this  death  of  Christ; 
“As  Moses  lifted  up  the  serpent  in  the  wilderness,  so  must  the  Son  of  man 
be  lifted  up : that  whosoever  believeth  in  him  should  not  perish,  but  have 
everlasting  life,”  John  3 : 14,  15.  The  end  of  Christ’s  crucifying  is  the 
material  business;  and  therefore  let  the  end  be  observed,  as  well  as  the 
meritorious  cause  : without  this  consideration,  the  contemplation  of  Christ’s 
death,  or  the  meditation  of  the  story  of  Christ’s  sufferings,  would  be  alto- 
gether unprofitable;  now  what  was  the  end  ? Surely  this  : “ Christ  lifted 
up,  that  he  might  draw  all  men  to  him,”  John  12  : 32.  “Christ  hanged 
on  a tree,  that  he  might  bear  our  sins  on  the  tree,”  1 Pet.  2 : 24.  This 
was  the  plot,  which  God  by  ancient  design  had  aimed  at  in  the  crucifying 
of  Christ,  and  thus  our  faith  must  take  it  up ; indeed  our  comfort  hangs 
on  this:  the  intent,  aim,  and  design  of  Christ  in  his  sufferings  is,  that 
welcome  news,  and  the  very  spirit  of  the  gospel ! 0 remember  this  ! Christ 
is  crucified,  and  why  so?  That  “whosoever  believeth  in  him  should  not 
perish  but  have  life  everlasting.” 

We  are  now  at  the  height  of  Christ’s  sufferings,  and  the  sun  is  now  in 
his  meridian,  or  height  of  ascent;  I shall  no  more  count  hour  by  hour,  for 
“from  the  sixth  hour  to  the  ninth  hour,  (that  is,  from  twelve  to  three  in 


LOOKING  UNTO  JESUS. 


373 


CHAP.  II.] 


the  afternoon)  there  was  darkness  over  all  the  land,”  Matth.  27  : 45.  But 
of  that,  and  of  the  consequents  after  it,  in  the  next  sections. 

Sect.  VII. — Of  the  consequents  after  Christ’s  crucifying. 

The  particulars  following  I shall  quickly  despatch.  As  thus, 

1.  About  twelve,  when  the  sun  is  usually  brightest,  it  began  now  to 
darken.  This  darkness  was  so  great,  that  it  spread  over  all  the  land  of 
Jewry;  some  think  over  all  the  world.  So  we  translate  it  in  Luke,  “and 
there  was  a darkness  over  all  the  earth,”  Luke  23  : 44,  and  many  Gentiles, 
besides  the  Jews,  observed  the  same  as  a great  miracle  : Dionysius  the 
Areopagite  (as  Suidas*  relates)  could  say  at  first  sight  of  it,  “Either  the 
world  is  ending,  or  the  God  of  nature  is  suffering.”  This  very  darkness 
was  the  occasion  of  that  altar  erected  in  Athens,  and  dedicated  to  “the 
unknown  God,”  Acts  17  : 23.  Of  this  prophesied  Amos.  “And  it  shall 
come  to  pass  in  that  day,  that  I will  cause  the  sun  to  go  down  at  noon, 
And  I will  darken  the  earth  in  the  clear  day,”  Amos  8 : 9. 

The  cause  of  this  darkness  is  diversely  rendered  by  several  authors ; 
some  think,  “ That  the  sun  by  divine  power  withdrew  and  held  back  its 
beams.”  Others  say,  “ That  the  obscurity  was  caused  by  some  thick 
clouds,  which  were  miraculously  produced  in  the  air,  and  spread  themselves 
over  all  the  earth  Others  say,  “ That  this  darkness  was  by  a wonderful 
interposition  of  the  moon,  which  at  that  time  was  at  full,  but  by  a miracle 
interposed  itself  betwixt  the  earth  and  sun.”  Whatsoever  was  the  cause, 
it  continued  for  the  space  of  three  hours,  as  dark  as  the  darkest  winter’s 
night. 

2.  About  three,  (which  the  Jews  call  the  ninth  hour)  the  sun  now  be- 
ginning to  receive  his  light,  “ Jesus  cried  with  a loud  voice,  Eli,  Eli,  lama- 
sabacthani,  My  God,  my  God,  why  hast  thou  forsaken  me?”  Matth.  27  : 46. 
— And  then,  that  the  Scripture  might  be  fulfilled,  he  said,  “I  thirst,” 
And  “when  he  had  received  the  vinegar,  he  said,  It  is  finished,”  John 
19  : 28,  30.  And  at  last,  crying  with  a loud  voice,  he  said,  “ Father,  into 
thy  hands  I commend  my  Spirit,  and  having  said  thus,  he  gave  up  the 
ghost,”  Luke  23  : 46.  I cannot  stay  on  these  seven  words  of  Christ,  which 
he  uttered  on  the  cross : his  words  were  ever  gracious,  but  never  more  gra- 
cious than  at  this  time  : we  cannot  find  in  all  the  books  and  writings  of 
men,  in  all  the  annals  and  records  of  time,  either  such  sufferings,  or  such 
sayings,  as  were  these  last  words  and  wounds,  sayings  and  sufferings  of 
Jesus  Christ. — -“And  having  said  this,  he  gave  up  the  ghost :”  or,  as  John 
relates  it,  “ He  bowed  his  head  and  gave  up  the  ghost,”  John  19  : 30 ; he 
bowed,  not  because  he  was  dead,  but  first  he  bowed  and  then  died;  the 
meaning  is,  he  died  willingly  without  constraint,  cheerfully  without  murmur; 
what  a wonder  is  this  ? Life  itself  gives  up  his  life,  and  death  itself  dies 
by  his  death ; Jesus  Christ  who  is  the  author  of  life,  the  God  of  life,  lays 
down  his  life  for  us,  and  death  itself  lies  for  ever  nailed  to  that  bloody  cross 
in  the  stead  of  Jesus  Christ.  And  now  may  we  suppose  him  at  the  gates 
of  paradise,  calling  with  his  last  words  to  have  them  opened,  “ That  the 
king  of  glory  might  come  in.” 

3.  About  four  in  the  afternoon,  he  was  pierced  with  a spear,  and  there 
issued  out  of  his  side  both  blood  and  water.  And  “ one  of  the  soldiers 
with  a spear  pierced  his  side,  and  forthwith  came  thereout  both  blood  and 
water,”  John  19  : 34.  How  truly  may  we  say  of  the  soldiers,  “That  after 
all  his  sufferings  they  have  added  wounds :”  they  find  him  dead,  and  yet 
they  will  scarce  believe  it,  until  with  a spear  they  have  searched  for  life  at 
the  well-head  itself,  even  at  the  heart  of  Christ;  and  “forthwith  there 

* Said,  in  vita  S.  Dion. 

f Hier.  in  Matth.  17.  Orig.  tract.  35.  in  Matth.  Dionys.  Epist.  7.  ad  Policarpuia. 


374 


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[BOOK  IV. 


came  out  blood  and  water. ” This  was  the  fountain  of  both  sacraments, 
the  fountain  of  all  our  happiness,  “ The  fountain  open  to  the  house  of 
David,  and  to  the  inhabitants  of  Jerusalem  for  sin  and  for  uncleanness,”  Zech. 
13  : 1.  “ There  are  three  that  bear  witness  in  earth,  (saith  John)  the 

Spirit,  and  the  water,  and  the  blood/ ” 1 John  5 : 8.  Out  of  the  side  of 
Christ,  being  now  dead,  there  issues  water  and  blood,  signifying  that  he  is 
both  our  justification  and  sanctification.  Physicians  tell  us,  that  about  the 
heart,  there  is  a film  or  skin  like  unto  a purse,  wherein  is  contained  clear 
water  to  cool  the  heat  of  the  heart,  and  therefore,  very  probable  it  is,  that 
that  very  skin  (or  pericardium)  was  pierced  through  with  the  heart,  and 
thence  came  out  those  streams  of  blood  and  water.  — “ 0 gates  of  heaven  ! 
0 windows  of  paradise  ! 0 palace  of  refuge  ! 0 tower  of  strength  ! 0 

sanctuary  of  the  just ! 0 flourishing  bed  of  the  spouse  of  Solomon  ! me- 
thinks  I see  water  and  blood  running  out  of  his  side,  more  freshly  than 
these  golden  streams  which  ran  out  of  the  garden  of  Eden,  and  watered 
the  whole  world. ” Here,  if  I could  stay,  I might  lengthen  my  doctrine 

during  my  life;  Oh  ! it  were  good  to  be  here,  it  were  a large  field  and  a 
blessed  subject. 

4.  About  five  (which  the  Jews  call  the  eleventh,  and  the  last  hour) 
Christ  was  taken  down,  and  buried  by  Joseph  and  Nicodemus.  But 
enough,  I must  not  wear  out  your  patience  altogether. 

Thus  far  we  have  propounded  the  blessed  object  of  Christ’s  suffering  and 
dying  for  us : our  next  work  is  to  direct  you  (as  formerly)  in  the  art  or 
mystery,  how  you  are  to  look  unto  him  in  this  respect. 


CHAPTER  III. 

Sect.  1.  Of  knowing  Jesus , as  carrying  on  the  great  work  of  our  Salva- 
tion in  his  death. 

1.  Let  us  know  Jesus,  carrying  on  the  great  work  of  our  salvation,  dur- 
ing his  sufferings  and  death.  This  is  the  high  point  which  Paul  was  ever 
studying  on,  and  preaching  on,  and  pondering  on;  “For  I determined  not 
to  know  anything  among  you,  save  Jesus  Christ,  and  him  crucified,”  1 Cor. 
2 : 2.  Christ  crucified  is  the  rarest  piece  of  knowledge  in  the  world;  the 
person  of  Christ  is  a matter  of  high  spe-culation,  but  Christ  farther  consi- 
dered, as  clothed  w^h  his  garments  of  blood,  is  that  knowledge,  which 
especially  Paul  pursues;  he  esteems  not,  reckons  not,  determines  not  to 
make  any  profession  of  any  other  science  or  doctrine,  than  the  most  neces- 
sary and  only  saving  knowledge  of  Christ  crucified.  0 my  soul,  how  many 
days,  and  months,  and  years,  hast  thou  spent  to  attain  some  little  measure 
in  the  arts,  and  tongues,  and  sciences  ? And  yet  what  a poor  skill  hast 
thou  attained,  in  respect  of  the  many  thousands  of  them  that  knew  nothing 
at  all  of  Jesus  Christ?  And  what  if  thou  hadst  reached  out  to  a greater 
proficiency  ? Couldst  thou  have  dived  into  the  secrets  of  nature  ; couldst 
thou  have  excelled  “ the  wisdom  of  all  the  children  of  the  east  country, 
and  all  the  wisdom  of  Egypt,  and  all  the  wisdom  of  Solomon,  who  spake 
of  beasts,  of  fowls,  of  fishes,  of  all  trees  from  the  cedar  tree  that  is  in 
Lebanon,  even  to  the  hyssop  that  springeth  out  of  the  wall,”  1 Kings 
4 : 33.  Yet,  without  the  saving  knowledge  of  Christ  crucified,  (Christ  suf- 
fering, bleeding  and  dying)  all  this  had  been  nothing,  see  Eccl.  1 : 18,  only 
that  knowledge  is  worth  the  having,  which  refers  to  Christ : above  all, 
that  is  the  rarest  piece  of  Christ’s  humiliation,  which  holds  him  forth  suf- 


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CHAP.  III.] 

fering  for  us,  and  so  freeing  us  from  hell  sufferings.  Come  then,  and 
speud  thy  time  for  the  future  more  fruitfully,  in  reading,  learning,  and 
knowing  this  one  necessary  thing.  Study  Christ  crucified  in  every  piece 
and  part;  0 the  precious  truths,  and  precious  discoveries  that  a studying 
head  and  heart  could  hammer  out  here  ! much  hath  been  said,  but  a thou- 
sand thousand  times  more  might  yet  be  said;  we  have  given  but  a little 
scantling  of  that  which  Christ  endured ; volumes  might  be  written  till  they 
were  piled  as  high  as  heaven,  and  yet  all  would  not  serve  to  make  out  the 
full  discoveries  of  Jesus’  sufferings.  Study  therefore,  and  study  more, 
but  be  sure  thy  study  and  thy  knowledge,  be  rather  practical  than  specu- 
lative; do  not  merely  beat  thy  brains  to  learn  the  history  of  Christ’s  death, 
but  the  efficacy,  virtue  and  merit  of  it : know  what  thou  knowest  in  refer- 
ence to  thyself,  as  if  Jesus  had  been  all  the  while  carrying  on  the  business 
of  thy  soul’s  salvation,  as  if  thou  hadst  stood  by,  and  Christ  had  spoken 
to  thee,  as  sometimes  to  the  women,  “Weep  not  for  me,  but  for  thyself,” 
thy  sins  caused  my  sufferings,  and  my  sufferings  were  for  the  abolition  of 
thy  sins. 

Sect.  II.  Of  considering  Jesus  in  that  respect. 

2.  Let  us  consider  Jesus,  carrying  on  this  great  work  of  our  salvation, 
during  his  sufferings  and  death.  “ They  shall  look  upon  me  whom  they 
have  pierced,”  saith  the  prophet,  Zech.  12  : 10,  (i.  e.)  they  shall  consider 
me,  and  accordingly  says  the  apostle,  “looking  unto  Jesus,  or  considering 
of  Jesus  the  author  and  finisher  of  our  faith,  who  for  the  joy  of  our  salva- 
tion set  before  him,  endured  the  cross,  and  despised  the  shame,”  Heb. 
12  : 2.  Then  indeed,  and  in  that  act  is  the  duty  brought  in  : it  is  good  in 
all  respects,  and  under  all  considerations,  to  look  unto  Jesus  from  first  to 
last;  but  above  all,  this  text  relates  firstly  to  the  time  of  his  sufferings; 
and  hence  it  is  that  Luke  calls  Christ’s  passion  ( theorian ) theory  or  sight; 
“And  all  the  people  that  came  together  to  that  sight, — smote  their  breasts 
and  returned,”  Luke  23  : 48.  Not  but  that  every  passage  of  Christ  is  a 
theory  or  sight  worthy  our  looking  on,  or  considering  of:  Christ  in  his 
Father’s  purpose,  and  Christ  iu  the  promise,  and  Christ  in  performance, 
Christ  in  his  birth,  and  Christ  in  his  life;  0 how  sweet!  what  blessed 
objects  are  these  to  look  upon  ! But  above  all,  “ consider  him  (saith  the 
apostle)  that  endured  such  contradictions  of  sinners  against  himself,” 
Heb.  12:3,  — “Consider  him,  who  for  the  joy  that  was  set  before  him, 
endured  the  cross,  and  despised  the  shame,”  verse  2,  of  all  other  parts, 
acts  or  passages  of  Christ,  the  Holy  Ghost  hath  only  honored  Christ’s 
passion,  (his  sufferings  and  his  death)  with  his  name  of  theory  and  sight. 
Why  surely  this  is  the  theory  ever  most  commended  to  our  view  and 
consideration ; 0 then  let  us  look  on  this,  consider  of  this.  As  in  this 
manner, — 

1.  Consider  him  passing  over  the  brook  Cedron ; it  signifies  the  wrath 
of  God  aud  rage  of  men;  the  first  step  of  his  passion  is  sharp  and  sore; 
he  cannot  enter  the  door,  but  first  he  must  wade  through  cold  waters  on 
bare  feet,  nor  must  he  ouly  wade  through  them  but  drink  of  them  ; through 
many  tribulations  must  they  go  that  will  purchase  souls,  and  through  many 
tribulations  must  they  go,  that  will  follow  after  him  to  the  kingdom  of 
glory. — Cousider  him  entering  into  the  garden  of  Gethsemane ; in  a gar- 
den Adam  sinned,  and  iu  this  garden  Christ  must  suffer,  that  the  same 
place  which  was  the  nest  where  sin  was  hatched,  might  now  be  the  child- 
bed of  grace  and  mercy ; into  this  garden,  no  sooner  was  he  entered,  but 
he  began  to  be  agonized,  all  his  powers  and  passions  within  him  were  in 
conflict.  Consider,  0 my  soul,  how  suddenly  he  is  struck  into  a strange 
fear ; never  was  man  so  afraid  of  the  torments  of  hell,  as  Christ  (standing 


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[BOOK  IT. 

in  our  room)  is  of  his  Father’s  wrath  ; fear  is  still  suitable  to  apprehension, 
and  never  man  could  so  perfectly  apprehend  the  cause  of  fear  as  Jesus 
Christ,  nor  was  he  only  afraid  but  very  heavy ; “ My  sonl  is  exceeding  sor- 
rowful, even  unto  death.”  His  sorrow  was  lethal  and  deadly,  it  melted 
his  soul  gradually,  as  wax  is  melted  with  heat:  it  continued  with  him  till 
his  last  gasp,  his  heart  was  like  wax  burning  all  the  time  of  his  passion, 
and  at  last  “it  melted  in  the  midst  of  his  bowels,”  Psalm  22  :19,  Mark 
14 : 33.  Nor  was  he  only  afraid  and  heavy,  but  he  began  to  be  sore 
amazed ; this  signifies  an  universal  cessation  of  all  the  faculties  of  the  soul 
from  their  several  functions;  we  usually  call  it  a consternation,  it  is  like  a 
clock  stopped  for  the  while  from  going,  by  some  hand  or  other  laid  upon 
it : or  if  it  was  not  wholly  a cessation,  yet  was  it  at  least  an  expavefaction, 
such  a motion  of  the  mind,  as  whereby,  for  the  present,  he  was  disenabled 
to  mind  anything  else  but  the  dreadful  sense  of  the  wrath  of  God.  0 what 
an  agony  was  this  ! 0 what  a struggling  passion  of  mixed  grief  was  this  ? 

What  afflicting  and  conflicting  affections  under  the  sight  and  sense  of  im- 
minent peril  was  in  this  agony?  “And  being  in  an  agony,  he  prayed  more 
earnestly,”  Luke  22  : 44.  Thrice  had  he  prayed,  but  now  in  this  agony  he 
prayed  more  earnestly.  “ 0 my  Father,  if  it  be  possible  let  this  cup  pass 
from  me,  nevertheless  not  as  I will,  but  as  thou  wilt.”  Though  I feel  the 
soul  of  pain  in  the  pain  of  my  soul,  yet  there  is  divinity  in  me,  which  tells 
me  there  is  a wage  for  sin,  and  I will  pay  it  all.  0 my  Father,  since  thou 
has  bent  thy  bow,  lo,  here  an  open  breast,  fix  herein  all  thy  shafts  of  fury, 
better  I suffer  for  a while,  than  that  all  believers  should  be  damned  for 
ever;  thy  will  is  mine,  lo,  I will  bear  the  burden  of  sin,  come  and  shoot 
here  thy  arrows  of  revenge.  And  thus  as  he  prayed  he  swate,  and  his 
sweat  was  as  it  were  great  drops  of  blood  falling  down  to  the  ground,  Luke 
22  : 44.  Oh  ! what  man  or  angel  can  conceive  the  agony,  the  fear,  the 
sorrow,  the  amazement  of  that  heart,  that  without  all  outward  violence, 
merely  out  of  the  extremity  of  his  own  passion,  bled  through  the  flesh  and 
skin,  not  some  faint  dew,  but  solid  drops  of  blood?  Now  is  he  crucified 
without  a cross,  fear  and  sorrow  are  the  nails,  our  sins  the  thorns,  his  Fa- 
ther’s wrath  the  spear,  and  all  these  together,  cause  a bleeding  shower  to 
rain  throughout  all  his  pores  ; 0 my  soul,  consider  of  this,  and  if  thou 
wilt  bring  this  consideration  home,  say,  “ Thy  sins  were  the  cause  of  this 
bloody  sweat,”  Jesus  Christ  is  that  true  Adam,  that  is  come  out  of  paradise 
for  thy  sins,  and  thus  labored  on  earth  with  his  bloody  sweat,  to  get  the 
bread  that  thou  must  feed  on. 

2.  Consider  his  apprehension ; Judas  is  now  at  hand  with  a troop  follow- 
ing him  to  apprehend  his  master,  see  how  without  all  shame,  he  set  himself 
in  the  van,  and  coming  to  his  Lord  and  Master,  gives  him  a most  traitorous 
and  deceitful  kiss,  “What,  Judas!  betrayest  thou  the  Son  of  man  with  a 
kiss  ?”  Hast  thou  sold  the  Lord  of  life  to  such  cruel  merchants,  as  covet 
greedily  his  blood  and  life  ? 0 alas  ! at  what  price  hast  thou  set  the  Lord 

of  all  the  creatures  ? At  thirty  pence.  What  a vile  and  slender  price  is 
this  for  a Lord  of  such  glory  and  majesty  ? God  was  sold  for  thirty  pieces 
of  silver,  but  man  could  not  be  bought  without  the  dearest  heart  blood  of 
the  Son  of  God.  At  that  time,  said  Christ,  “ Be  ye  come  as  it  were  against 
a thief  with  swords  and  staves  ? I sat  daily  among  you  teaching  iu  the 
temple,  and  ye  never  laid  hands  on  me,  but  this  is  your  hour  and  the  power 
of  darkness,”  Luke  22  : 52,53.  Now  the  prince  of  darkfcess  exercised  his 
power,  now  the  hellish  rout,  and  malicious  rabble  of  ravenous  wolves  assaulted 
the  most  innocent  Lamb  in  the  world,  now  they  most/furiously  hauled  him 
this  way  and  that  way;  0 how  ungently  did  they  handle  him?  How  un- 
oourteously  spake  they  unto  him  ? How  many  blows  and  buffets  did  they 
give  him?  What  cries,  and  shouts,  and  clamors  made  they  over  him? 


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CHAP.  III.] 

Now  they  lay  hold  on  his  holy  hands,  and  bind  them  hard  with  rough  and 
knotty  cords,  so  that  they  gall  the  skin  of  his  arms,  and  make  the  very 
blood  spring  out ; now  they  bring  him  back  again  over  Cedron,  and  they 
make  him  once  and  again  to  “ drink  of  the  brook  in  the  way ;”  now  they 
lead  him  openly  through  the  high  streets  of  Jerusalem,  and  carry  him  to  the 
house  of  Annas  in  great  triumph.  0 my  soul,  consider  these  several  pas- 
sages, consider  them  leisurely  and  with  good  attention,  consider  them  till 
thou  feelest  some  motions  or  alterations  in  thy  affections : is  not  this  he, 
that  is  the  infinite  virtue,  the  pattern  of  innocency,  the  everlasting  wisdom, 
the  honor  of  earth,  the  glory  of  heaven,  the  very  fountain  of  all  beauty, 
whether  of  men  or  angels?  how  is  it  then,  that  this  virtue  or  power  is  tied 
with  bands,  that  innocency  is  apprehended,  that  wisdom  is  flouted  and 
laughed  to  scorn,  that  honor  is  contemned,  that  glory  is  tormented,  that  he 
who  is  fairer  than  all  the  children  of  men,  is  besmeared  with  weeping,  and 
troubled  with  sorrow  of  heart?  Surely  there  is  something,  0 my  soul,  in 
thee,  that  caused  all  this : hadst  not  thou  sinned,  the  Sun  of  righteousness 
had  never  been  eclipsed. 

3.  Consider  the  hurryings  of  Jesus  from  Annas  to  Caiaphas;  there  a 
council  is  called,  and  Caiaphas,  the  high  priest,  adjures  our  Lord  to  tell 
him,  “if  he  was  Christ  the  Son  of  God,”  Matth.  26  : 63.  No  sooner  he 
affirms  it,  but  he  is  deemed  guilty  of  blasphemy,  and  so  guilty  of  death; 
verse  66.  Now,  again,  they  assault  him  like  mad  dogs,  and  disgorge  upon 
him  all  their  malice,  fury  and  revenge;  each  one  to  the  utmost  of  his  pofver, 
gives  him  buffets  and  strokes ; there  they  spit  upon  that  divine  face  with 
their  devilish  mouths;  there  they  hoodwink  his  eyes,  and  strike  him  on  the 
cheek,  scoffing  and  jesting,  and  saying,  “ Prophesy  who  is  it  that  smote 
thee.”  0 beauty  of  angels  ! was  that  a face  to  be  spit  upon  ? Men  usually, 
when  they  are  provoked  to  spit,  turn  away  their  faces  towards  the  foulest 
corner  of  the  house;  and  is  there  not  in  all  that  place  a fouler  place  to  spit 
in  than  the  face  of  Jesus?  0 my  soul,  why  dost  thou  not  humble  thyself 
at  this  so  wonderful  example  ? How  is  it,  that  there  should  remain  in  the 
world  any  token  of  pride,  after  this  so  great  and  marvellous  an  example  of 
humility  ? Surely  I am  at  my  wit’s  end,  and  very  much  astonished  to  con- 
sider how  this  so  great  patience  overcomes  not  my  anger,  how  this  so  great 
abasing  assuageth  not  my  pride,  how  these  so  violent  buffets  beat  not  down 
my  presumption.  Is  it  not  marvellous,  that  Jesus  Christ  by  these  means 
should  overthrow  the  kingdom  of  pride ; and  yet,  that  there  should  remain 
in  me  the  relics  of  pride?  Consider  all  those  night-sufferings  of  Christ;  0 
cruel  night!  unquiet  night!  now  was  the  season  that- all  creatures  should 
take  their  rest,  that  the  senses  and  members  wearied  with  toils  and  labors 
should  be  refreshed ; but  on  the  contrary,  Christ’s  members  and  senses  were 
then  tormented,  they  struck  his  body,  they  afflicted  his  soul,  they  bound 
his  hands,  they  buffeted  his  cheeks,  they  spit  in  his  face;  0 my  soul  thou 
sinnest  in  the  dark,  in  covert,  in  secret,  when  no  eye  is  upon  thee,  when 
the  sun,  that  eye  of  the  world,  is  set  or  hid;  and  therefore  all  the  night 
long  is  Christ  thus  tormented  by  thy  sins;  not  one  jot  of  rest  hath  Christ; 
not  a wink  of  sleep  must  seize  on  him,  whom  thou  by  the  alarm  of  thy  sins 
disquieted  both  at  evening,  at  midnight,  and  at  the  cock  crowing,  and  at  the 
dawning. 

4.  Consider  the  hurryings  of  Jesus  from  Caiaphas  to  Pilate ; now  he 
stands  before  Pilate  where  he  was  accused  of  sedition,  seduction  and  usurpa- 
tion. Not  only  Jews,  but  Gentiles,  have  their  hands  imbrued  in  the  blood 
of  Christ;  Pilate  was  delegated  from  Caesar,  both  of  them  Gentiles;  yet 
not  without  a prophecy,  “Behold  we  go  up  to  Jerusalem,  and  all  things 
that  are  written  by  the  prophets  concerning  the  Son  of  man,  shall  be  accom- 
plished, for  he  shall  be  delivered  unto  the  Gentiles,”  Luke  18:31,  32.  At 


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[BOOK  IY. 


the  Gentile  tribunal  he  is  questioned  of  his  kingdom,  and  he  answers  both 
the  Jews  and  Gentiles  that  they  need  not  fear  his  usurpation,  “ My  kingdom 
is  not  of  this  world,”  John  18  : 36.  He  gives  kingdoms  that  are  eternal, 
but  he  will  take  away  none  that  are  temporal ; Christ  came  not  into  the  world 
to  be  Caesar’s,  or  Pilate’s,  or  Herod’s  successor,  but  if  they  had  believed,  to 
have  been  their  Saviour.  Look  through  the  chronicles  of  his  life,  and  we 
find  him  so  far  from  a king,  that  he  was  the  meanest  servant  of  all  men  ; 
where  was  he  born  ? But  at  Bethlehem,  a little  city.  Where  did  the  shep- 
herds find  him  ? But  in  a poor  cottage.  Who  were  his  disciples  ? But  a deal 
of  fishermen.  Who  his  companions?  But  publicans  and  sinners.  Is  he  hun- 
gry ? Where  stands  his  table  ? But  on  plain  ground.  What  are  his  dainties  ? 
But  bread  and  a few  fishes.  Where  is  his  lodging  ? But  at  the  stern  of  a 
ship.  Here  is  a king  without  either  presence-chamber,  or  bed-chamber, 
u The  foxes  have  holes,  and  the  birds  of  the  air  have  nests,  but  the  Son  of 
man  hath  not  wherein  to  lay  his  head.”  Come,  fear  not  Pilate  the  loss  of 
thy  diadem  : it  may  be  the  people  would  sometimes  have  made  him  a King, 
but  see  how  he  flees  from  it,  “ My  kingdom  is  not  of  this  world,”  saith  Je- 
sus. Oh  ! that  I could  but  contemn  the  world  as  Christ  did.  Oh  ! that 
first,  and  above  all,  I could  seek  the  kingdom  of  God,  and  his  righteousness. 
Oh,  my  soul ! I feel  it,  I feel  it,  unless  I can  be  free  from  the  affection  of 
all  creatures,  I cannot  with  freedom  of  mind  aspire  unto  divine  things : un- 
less I be  willing  with  Christ  to  tread  on  crowns  and  sceptres,  to  be  despised 
and  forsaken  of  all,  and  to  be  esteemed  nothing  at  all,  I can  have  no  inward 
peace,  nor  be  spiritually  enlightened,  nor  be  wholly  united  to  the  Lord  Je- 
sus Christ! 

5.  Consider  the  hurryings  of  Jesus  from  Pilate  to  Herod  : there  is  he 
u questioned  of  many  things,”  but  justly  is  the  Lamb  of  God  dumb,  and 
opened  not  his  mouth  to  him,  that  not  long  before  had  taken  away  his  voice; 
upon  this  “he  is  mocked  and  arrayed  in  a gorgeous  robe,”  Luke  23  : 11. 
Wisdom  is  taken  for  folly,  virtue  for  vice,  truth  for  blasphemy,  temperance 
for  gluttony,  the  peace-maker  of  all  the  world,  for  a seditious  disturber  of 
the  world,  the  reformer  of  the  law  for  a breaker  of  the  law,  and  the  justifier 
of  sinners  for  a sinner,  and  the  follower  of  sinners.  See  how  he  emptied 
himself,  and  made  himself  of  no  reputation,  that  he  might  fill  thee  with 
goodness,  and  make  thee  spiritually  wise  unto  salvation. 

6.  Consider  the  hurryings  of  Jesus  from  Herod  back  again  to  Pilate  ; 0 

my  Saviour  how  art  thou  now  abused  ? New  accusations  are  forged  ; and 
when  Pilate  sees  that  nothing  will  do,  but  Christ  must  die,  he  delivers  him 
to  be  stripped,  whipped,  clothed  in  purple,  crowned  with  thorns,  and  scep- 
tred with  a reed.  He  that  with  spittle  cured  the  eyes  of  the  blind,  is  now 
blinded  with  their  spittle  ; who  can  number  those  stripes  wherewith  they 
flay  and  tear  his  body,  one  wound  eating  into  another,  that  “ there  is  no  health 
in  his  bones  by  reason  of  my  sins  ? 0 Jesus  ! was  that  frothy  spittle  the 

ointment,  those  thorns  thy  crown,  that  reed  thy  sceptre,  that  purple  dyed 
and  embroidered  with  blood  thy  royal  robes?  Or,  because  Adam’s  sin 
brought  forth  thorns,  must  it  therefore  be  thy  penance  to  wear  them  ? Un- 
thankful people,  thus  watered  with  his  blood,  that  bringeth  forth  nothing* 
but  thorns  to  crown  him.  But  oh  ! that  the  Lord  of  heaven,  the  Creator 
of  the  world,  the  glory  of  the  angels,  the  wisdom  of  God,  should  for  my 
sake,  be  punished  with  whips  and  scourges!  0 my  heart,  how  can  I think 
or.  this  without  tears  of  blood  ? 0 joy  of  the  angels,  and  glory  of  saints, 
who  hath  thus  disfigured  thee  ? Who  hath  thus  defiled  thee  with  so  many 
bloody  blows  ? Certainly  they  were  not  thy  sins  but  mine;  it  was  love  and 
mercy  that  compassed  thee  about,  and  caused  thee  to  take  upon  thee  this  so 
heavy  a burden  ; love  was  the  cause  why  thou  didst,  bestow  upon  me  all  thy 
benefits;  and  mercy  moved  thee  to  take  upon  thee  all  my  miseries. 


LOOKING  UNTO  JESUS. 


379. 


CHAP.  III.] 

7.  Consider  that  sad  spectacle  of  Jesus,  when  “ he  came  forth  wearing 

the  crown  of  thorns,  and  the  purple  robe,  and  Pilate  saying  unto  them,  Be- 
hold the  man,”  John  19:5.  0 my  soul,  fix  thy  eyes  on  this  sad  object; 

suppose  thyself  in  the  case  of  Jesus ; what,  if  in  so  sensible  and  tender  a 
part  as  thy  head  is,  men  should  fasten  a number  of  thorns,  yea,  and  those 
so  sharp,  that  they  should  pierce  into  thy  skull  : why,  alas  ! thou  canst 
hardly  abide  the  prick  of  a pin,  much  less  the  piercing  in  of  so  many  thorns. 
0 ! but  my  Jesus  was  crowned  with  thorns,  and  sceptred  with  a reed,  and 
that  reed  was  taken  out  of  his  hands  to  beat  the  crown  of  thorns  into  his 
head;  and,  besides,  thy  Jesus  was  whipped  with  cords,  and  rods,  and  little 
chains  of  iron,  that  from  his  shoulders  to  the  soles  of  his  feet,  there  was  no 
part  free ; and  being  now  in  this  plight,  thou  art  called  on  to  “ Behold  the 
man  dost  thou  see  him  ? Is  thy  imagination  strong  ? Canst  thou  con- 
sider him  at  present,  as  if  thou  hadst  a view  of  this  very  man  ? Methinks  it 
should  make  me  break  out,  and  say,  0 brightness  of  thy  Father’s  glory, 
who  hath  thus  cruelly  dealt  with  thee  ? 0 unspotted  glass  of  the  majesty 
of  God,  who  hath  thus  wholly  disfigured  thee  ? 0 river  that  flows  out  of  the 
paradise  of  delights,  who  hath  thus  troubled  thee  ? It  is  my  sins,  0 Lord, 
that  hath  so  troubled  thee,  my  sins  were  the  thorns  that  pricked  thee,  and 
lashes  that  whipped  thee,  the  purple  that  clothed  thee  : it  is  I,  Lord,  that 
am  thy  tormentor,  and  the  very  cause  of  these  thy  pains. 

8.  Consider  Pilate’s  cruel  sentence,  That  “Jesus  should  be  crucified  as 
the  Jews  required.”  Now  they  had  him  in  their  will,  and  they  did  to  him 
what  seemed  them  good.  Follow  him  from  Gabbatha  to  Golgotha,  see  how 
they  lay  the  heavy  cross  upon  his  tender  shoulders,  that  were  so  pitifully 
rent  and  torn  with  whips,  accompany  him  all  the  way  to  the  execution,  and 
help  to  carry  his  cross  to  mount  Calvary,  and  there,  as  if  thou  hadst  been 
frozen  hitherto,  thaw  into  tears  ; see  him  lifted  up  on  that  engine  of  torture, 
the  bloody  cross,  he  hangs  on  nails,  and  as  he  hangs,  his  weight  becomes 
his  own  affliction ; 0 see  how  his  arms  and  legs  were  racked  with  violent 
pulls,  his  hands  and  feet  bored  with  nails,  his  whole  body  torn  with  stripes, 
and  gored  with  blood  : And  now,  0 my  soul,  run  with  all  thy  might  into 
his  arms,  held  out  at  their  full  length  to  receive  thee  : Oh  weigh  the  matter  ! 
Because  sin  entered  by  the  senses,  therefore  his  head,  in  which  the  senses 
flourish,  is  crowned  with  searching  thorns ; because  the  hands  and  feet  are 
more  especially  the  instruments  of  sin,  therefore  his  hands  and  feet  are 
nailed  to  the  cross  for  satisfaction.  0 marvellous  ! What  king  is  he,  or  of 
what  country,  that  wears  a crown  of  thorns?  What  man  is  he,  or  where 
lives  he, whose  hands  and  feet  are  not  only  bored,  but  digged  into,  as  if  they 
had  been  digging  with  spades  in  a ditch  ? Surely  here  is  matter  for  a serious 
meditation ; be  enlarged,  0 my  thoughts,  and  dwell  upon  it ! Consider  it, 
and  consider  it  again  ! 

9.  Consider  the  darkness  that  spread  over  all  the  earth  ; now  was  the  sun 
ashamed  to  show  his  brightness,  considering  that  the  Father  of  lights  was 
darkened  with  such  disgrace,  the  heavens  discolored  their  beauty,  and  are 
in  mourning  robes,  the  lamp  of  heaven  is  immantled  with  a miraculous 
eclipse,  the  sun  in  the  firmament  will  sympathize  with  “ the  Sun  of  righte- 
ousness,” it  will  not  appear  in  glory  though  it  be  mid-day,  because  the 
Lord  of  glory  is  thus  disgraced.  And  now  hear  the  voice  that  comes  from 
the  Son  of  God,  “ My  God,  my  God,  why  hast  thou  forsaken  me  ?”  Christ 
in  the  garden  tasted  the  bitter  cup  of  God’s  fierce  wrath,  but  now  he  drunk 
the  dregs  of  it : he  then  sipped  of  the  top,  but  now  he  drunk  all  off,  top, 
and  bottom,  and  all.  0 ! but  what  is  the  meaning  of  this,  “ My  God,  my 
God,  why  hast  thou  forsaken  me?”  Surely,  1.  This  was  not  a total,  but  a 
partial  dereliction ; this  was  not  a perpetual,  but  a temporary  forsaking  of 
him ; the  God-head  was  not  taken  away  from  the  manhood,  but  the  uuiou 


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[BOOK  IV. 


remained  still,  even  now  when  the  manhood  was  forsaken.  2.  This  was 
not  a forsaking  on  Christ’s  part,  but  only  the  Father’s  part ; the  Father 
forsook  Christ,  but  Christ  went  after  him  ; God  took  away  the  sense  of  his 
love,  but  the  Son  of  God  laid  hold  upon  him,  crying,  and  saying,  “My 
God,  my  God,  why  hast  thou  forsaken  me  ?”  3.  This  forsaking  was  not  in 

respect  of  his  being,  but  in  respect  of  the  feeling  of  God’s  favor,  love  and 
mercy ; certainly  God.  loved  him  still,  oh  ! but  his  sense  of  comfort  was 
now  quite  gone  ; so  as  it  never  was  before  : in  his  agony  there  was  some 
inklings  of  God’s  mercy  now  and  then,  at  least  there  was  some  starlight, 
some  little  flash  of  lightning  to  cheer  him  up,  but  now  all  the  sense  and 
feeling  of  God’s  love  was  gone,  and  not  so  much  as  any  little  star-light  of 
the  same  appeared.  Christ  now  took  the  place  of  sinners,  and  God  the 
Father  shut  him  out  (as  it  were)  amongst  the  sinners;  he  drew  his  mercy 
out  of  sight,  and  out  of  hearing,  and  therefore  he  cried  out  in  a kind  of 
wonderment,  “My  God,  my  God,  why  hast  thou  forsaken  me?”  After 
this  he  speaks  but  a few  words  more,  and  he  gives  up  the  ghost.  He  dies 
that  we  might  live,  be  is  dissolved  in  himself,  that  we  might  be  united  to 
his  Father ; 0 my  soul,  see  him  now,  if  thou  canst  for  weeping,  his  eyes  are 
dim,  his  cheeks  are  wan,  his  face  is  pale,  his  head  is  bowing,  his  heart  is 
panting,  himself  is  dying;  come,  come,  and  die  with  him,  by  a most  exact 
mortification ; look  pale  like  him  with  grief,  and  sorrow,  and  trouble  for 
thy  sins. 

10.  Consider  the  piercing  of  his  side  with  a spear,  whence  came  out  a 
stream  of  blood  and  water;  0 fountain  of  everlasting  waters  ! Methinks  I 
see  the  blood  running  out  of  his  side,  more  freshly  than  those  golden 
streams  which  ran  out  of  the  garden  of  Eden,  and  watered  the  whole  world. 
Consider  the  taking  of  his  body  down  by  Joseph  ; the  burying  of  it  by 
Joseph  and  Nicodemus;  0 here  is  excellent  matter  for  our  meditation  ! 0 

my  spirit,  go  with  me  a little ! Christ  being  dead,  it  is  a pity  but  he 
should  have  a funeral  according  to  the  letter,  let  Joseph  and  Nicodemus 
bear  his  corpse ; let  the  Blessed  Virgin  go  after  it  sighing,  and  weeping,  and 
at  every  other  pace  looking  up  to  heaven,  let  Mary  Magdalene  follow  after 
him  with  a box  of  precious  ointment  in  her  hand,  and  with  her  hair  hang- 
ing ready  (if  need  were)  to  wipe  his  feet  again  ; or,  that  in  this  meditation, 
I may  be  more  spiritual,  let  the  usurer  come  first  with  Judas’s  bag,  and 
distribute  to  the  poor  as  he  goes  along ; let  the  drunkard  follow  after,  with 
the  sponge  that  was  filled  with  gall  and  vinegar,  and  check  his  wanton 
thirst  : let  the  young  gallant,  or  voluptuous  man,  come  like  his  Master  with 
bare  foot,  and  with  the  crown  of  thorns  set  also  upon  his  head ; let  the 
wanton  person  bear  the  rods,  and  whips,  and  wires  wherewith  Christ  was 
scourged,  and  fright  his  own  flesh  ; let  the  ambitious  man  be  clad  in  the 
purple  robe,  the  angry  person  in  the  seamless  coat;  my  meaning  is,  let 
every  sinner,  according  to  the  nature  of  his  sin,  draw  something  or  other 
from  the  passion  of  Christ,  to  the  mortifying  of  his  sin  : yea,  let  all  turn 
mourners,  let  all  bow  their  heads,  and  be  ready  to  give  up  the  ghost  for  the 
name  of  Christ.  And  let  not  Christ  be  buried  without  a sermon  neither, 
and  let  the  text  be  this,  “ The  good  Shepherd  giveth  his  life  for  the  sheep,” 
John  10  : 11,  and  in  the  end  of  the  sermon,  (whether  it  be  in  use  or  no) 
let  the  preacher  take  occasion  to  speak  a word  or  two  in  the  praise  of 
Christ;  let  him  say  with  the  spouse,  “That  he  was  the  chiefest  among  ten 
thousand,  that  he  was  altogether  lovely,”  Sol.  Songs  5 : 10,  16.  That  being 
God  above  all  gods,  he  became  man  beneath  all  men ; that  when  he  spake, 
he  began  ordinarily,  “ Verily,  verily,  I say  unto  you,”  that  he  was  an  holy 
man,  that  he  never  sinned  in  his  life,  neither  in  thought,  word  or  deed ; 
that  being  endowed  with  the  power  of  miracles,  he  lovingly  employed  it  in 
curing  the  lame,  and  blind,  and  deaf,  and  dumb,  in  casting  out  devils,  in 


LOOKING  UNTO  JESUS. 


381 


CHAP.  III.] 


healing  the  sick,  in  restoring  the  dead  to  life;  that  as  he  lived,  so  he  died, 
for  b(Ting  unjustly  condemned,  mocked,  stripped,  whipped,  crucified,  he 
took  all  patiently,  praying  for  his  persecutors;  and  leaving  to  them,  when 
he  had  no  temporal  thing  to  give  them,  a legacy  of  love,  of  life,  of  mercy, 
of  pardon,  of  salvation.  When  the  sermon  is  done,  and  the  burial  is 
finished,  let  every  mourner  go  home,  and  begin  a new  life  in  imitation  of 
Jesus  Christ.  0 my  soul  that  thou  wouldest  thus  meditate,  and  thus  imi- 
tate, that  so  thy  meditation  might  be  fruitful,  and  thy  imitation  real : that 
thy  life  and  death  might  be  conformable  to  the  life  and  death  of  Jesus 
Christ.  But  of  that  hereafter. 

Sect.  III. — Of  desiring  Jesus  in  that  respect. 

3.  Let  us  desire  after  Jesus,  carrying  on  the  work  of  our  salvation  in 
his  death.  Jesus  Christ,  to  a fallen  sinner,  is  the  chief  object  of  desire,  but 
Jesus  Christ,  as  crucified,  is  the  chief  piece  of  that  object.  Humbled  souls 
look  after  the  remedy,  and  they  find  it  chiefly  in  Christ  crucified  ; and  hence 
are  so  many  cries,  “after  bathings  in  Christ’s  blood,  and  hiding  in  Christ’s 
righteousness,  active  and  passive.”  Indeed,  nothing  doth  so  cool  and  re- 
fresh a parched,  dry,  and  thirsty  soul,  as  the  blood  of  Jesus,  which  made 
the  poor  woman  cry  out  so  earnestly,  “ I have  an  husband  and  children, 
and  many  other' comforts,  but  I would  give  them  all,  and  all  the  good  things 
that  ever  I shall  see  in  this  world,  or  in  the  world  to  come,  to  have  my 
poor  thirsty  soul  refreshed  with  that  precious  blood  of  the  Lord  Jesus 
Christ.” 

But  what  is  there  in  Christ’s  blood,  or  death,  that  is  so  desirable.  I 
answer : 

1.  There  is  in  it  the  person  of  Christ,  he  that  is  God-man,  man-God. 
“ The  brightness  of  his  Father’s  glory,  and  the  express  image  of  his  per- 
son,” Heb.  1:3.  It  is  he  that  died;  every  drop  of  his  blood  was  not  only 
the  blood  of  an  innocent  man,  but  of  one  that  was  God  as  well  as  man, 
“ God  with  his  own  blood  purchased  the  church,”  Acts  20  : 28.  Now 
surely  every  thing  of  God  is  most  desirable. 

2.  There  is  in  it  a worth  of  price ; Christ  considered,  under  the  notion 
of  a sacrifice,  is  of  infinite  worth ; now  this  sacrifice  (saith  the  apostle)  he 
offered  up,  Heb.  9 : 28.  He  offered  up,  not  in  heaven,  as  the  Socinians 
would  have  it,  in  presenting  himself  before  God  his  Father,  but  upon  earth, 
viz.  in  his  passion  upon  the  cross.  No  wealth  in  heaven  or  earth  besides 
this,  could  redeem  one  soul ; and  therefore  the  apostle  sets  this  against  all 
corruptible  things,  as  silver  and  gold,  the  things  so  much  set  by  amongst 
the  men  of  this  world  : “ Ye  were  not  redeemed  with  corruptible  things,  as 
silver  and  gold,  1 Pet.  1 : 18.  But  with  the  precious  blood  of  Christ,  as 
of  a Lamb  without  blemish,  and  without  spot.” 

3 There  is  in  it  a merit  and  satisfaction ; the  Scripture  indeed  doth  not 
expressly  use  these  words,  but  it  hath  the  sense  and  meaning  of  them  as  in 
that  text,  “ He  hath  made  us  accepted  in  the  beloved,  in  whom  we  have 
redemption  through  his  blood,”  Eph.  1:7.  I know  there  is  a different 
notion  in  these  words,  for  merit  doth  properly  respect  the  good  that  is  to  be 
procured,  but  satisfaction  the  evil  that  is  repelled ; but  in  Christ  we  stand 
not  on  these  distinctions,  because  in  his  merit  was  satisfaction,  and  in  his 
satisfaction  was  merit.  A great  controversy  is  of  late  risen  up,  “ Whether 
Christ’s  death  be  a satisfaction  to  divine  justice?”  But  the  very  words 
“ redeeming  and  buying,”  do  plaiuly  demonstrate,  that  a satisfaction  was 
given  to  God  by  the  death  of  Jesus,  “ He  gave  himself  for  us  that  he  might 
redeem  us,”  Tit.  2 : 14.  Ye  are  bought  with  a price,  1 Cor.  6 : 20.  And 
what  price  was  that  ? Why,  his  own  blood.  “ Thou  wast  slain,  and  hast 
redeemed  us  to  God  by  thy  blood,”  Iiev.  5 : 9,  (i.  e .)  by  thy  death  and 


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[book  iy. 


passion.  This  was  the  ( lutrori ),  that  ransom  which  Christ  gave  for  his  elect. 
“The  Son  of  man  came  to  give  himself  a ransom  for  many,”  Matth.  20  : 
28,  or  as  the  apostle,  “ He  gave  himself  a ransom  for  all,”  1 Tim.  2 : 6, 
the  word  is  here  ( antilutron ),  which  signifies  an  ade-quate  price,  or  a coun- 
ter-price ; as  when  one  doeth,  or  undergoeth  something  in  the  room  of 
another;  as  when  one  yields  himself  a captive  for  the  redeeming  of  another 
out  of  captivity,  or  gives  up  his  own  life  for  the  saving  of  another  man’s 
life;  so  Christ  gave  himself  (antilutron')  & ransom,  or  counter-price,  sub- 
mitting himself  to  the  like  punishment  that  his  redeemed  ones  should  have 
undergone. 

The  Socinians  tell  us,  that  Christ’s  sufferings  and  death  were  not  for 
satisfaction  to  God,  but  in  reference  to  us,  that  we  might  believe  the  truth 
of  his  doctrine  confirmed  and  sealed  (as  they  say)  by  his  death,  and  that 
we  might  yield  obedience  to  God,  according  to  the  pattern  that  he  hath  set 
before  us;  and  that  so  believing  and  obeying  we  might  obtain  remission  of 
sins,  and  eternal  life. 

But  the  Scripture  goes  higher;  in  that  mutual  compact  and  agreement 
betwixt  God  and  Christ,  we  find  God  the  Father  imposing,  and  Christ  sub- 
mitting to  this  satisfaction.  1.  The  Father  imposeth,  by  charging  the  sins 
of  his  elect  upon  Jesus  Christ,  “ The  Lord  hath  laid  on  him  the  iniquity  of 
us  all, ’A  Isa.  53:  6.  Not  the  sins  themselves,  not  the  evil  in  them,  or 
fault  of  them,  but  the  guilt  and  penalty  belonging  to  them;  this  God  laid 
upon  his  Son,  and  charged  it  upon  him  ; he  charged  it  as  a creditor  chargeth 
the  debt  upon  the  surety,  requiring  satisfaction.  2.  Christ  undertook  it, 
“ He  was  oppressed,  and  he  was  afflicted,”  verse  7,  or  as  some  translate, 
u It  was  exacted,  and  he  answered,”  (i.  e.)  God  the  Father  required  satis- 
faction for  sin,  and  Jesus  Christ  as  our  surety,  answered  in  our  behalf;  “ He 
bare  the  sins  of  many,”  verse  12.  He  bare  them  as  a porter  that  bears  the 
burden  for  another  which  himself  is  not  able  to  stand  under;  he  bare  them 
by  undergoing  the  punishment  which  was  due  for  them ; he  bare  them  as 
our  surety,  submitting  himself  unto  the  penalty  which  we  had  deserved  ; 
and  by  that  means  he  made  satisfaction  to  the  justice  of  God.  Surely 
Christ’s  death  was  not  only  for  confirmation  of  his  doctrine,  but  for  satis- 
faction to  God. 

4.  There  is  in  it  not  only  a true,  but  a copious  and  full  satisfaction ; 
Christ’s  death  and  blood  is  superabundant  to  our  sins : “ The  grace  of  our 
Lord  was  exceeding  abundant,”  1 Tim.  1 : 14,  ( uperepleonase ) it  was  over 
full,  redundant,  more  than  enough.  Many  an  humble  soul  is  apt  enough 
to  complain,  “ Oh  ! if  I had  not  been  so  great  a sinner,  if  I had  not  com- 
mitted such  and  such  transgressions  there  might  have  been  hope.”  This 
is  to  undervalue  Christ’s  redemption ; this  is  to  think  there  is  more  in  sin 
to  damn,  than  in  Christ’s  sufferings  to  save,  whereas  all  thy  sins  to  Christ 
are  but  as  a little  cloud  to  the  glorious  sun,  yea,  all  the  sins  of  all  the  men 
in  the  world,  are  but  to  Christ’s  merits  as  a drop  to  the  ocean.  I speak 
not  this  to  encourage  the  presumptuous  sinner,  for  alas,  he  hath  no  part  in 
this  satisfaction,  but  to  comfort  the  humbled  sinner,  who  is  loadened  with 
a sense  of  his  sins  : what  though  they  were  a burden  greater  than  he  can 
bear,  yet  they  are  not  a burden  greater  than  Christ  can  bear?  There  is  in 
Christ’s  blood  an  infinite  treasure,  able  to  sanctify  thee  and  all  the  world ; 
there  is  in  Christ’s  death  a ransom,  a counter-price  sufficient  to  redeem  all 
the  sinners  that  ever  were  or  ever  shall  be  : the  price  is  of  that  nature, 
that  it  is  not  diminished,  though  it  be  extended  to  never  so  many;  as  the 
sun  hath  fulness  of  light  to  enlighten  all  the  world,  and  if  the  blind  do  not 
see  by  it,  it  is  not  any  scarcity  of  light  in  the  sun,  but  by  reason  of  his 
own  indisposition  : so,  if  all  men  are  not  acquitted  by  Christ’s  death,  it  is 
not  because  that  was  insufficient,  as  if  it  had  not  virtue  enough  to  reach 


LOOKING  UNTO  JESUS. 


383 


CHAP.  III.] 


them,  as  well  as  others,  hut  because  they,  by  their  unbelief,  do  reject  this 
remedy.  Oh  what  large  room  hath  faith  to  expatiate  in  ! sit  down,  and 
dive,  and  dive,  yet  thou  canst  not  come  to  the  bottom  of  Christ’s  blood ; 
but  as  the  prophet  Ezekiel  saw  still  more  and  greater  abominations,  so 
mayest.  thou,  in  the  sufferings  of  Christ,  observe  more  and  more  fulness. 
See  what  a notable  apposition  the  apostle  makes,  Rom.  5 : 15,  16,  17,  18, 
19,  20,  21,  between  the  first  and  second  Adam,  proving  at  large,  that 
Christ  doth  superabound  in  the  fruits  of  his  grace,  above  the  first  Adam 
in  the  fruits  of  his  sins  : he  calls  it  grace,  “ and  the  abundance  of  grace,” 
verse  17,  and  this  abundance  of  grace  reigneth  to  life,  so  that  these  texts 
should  be  like  so  much  oil  poured  into  the  wounds  of  every  broken-hearted 
sinner.  Oh  ! is  there  anything  that  can  be  desired  more  than  this  ? 

5.  There  is  in  it  remission  of  sins ; so  saith  Christ,  “ This  is  my  blood 
of  the  New  Testament,  which  is  shed  for  many  for  the  remission  of  sins,” 
Matth.  26  : 28.  Remission  of  sins  is  attributed  to  Christ’s  death  as  a cause, 
it  is  not  thy  tears,  or  prayers,  or  rending  of  heart  that  could  pay  the  least 
farthing,  “ Without  shedding  of  blood  (saith  the  apostle)  there  is  no  re- 
mission,” Ileb.  9 : 22.  God  will  have  tears  and  blood  also,  though  not  for 
the  same  purpose ; for  all  thy  tears  thou  must  flee  to  Christ  only  as  the 
cause  : it  is  true  thou  must  mourn,  and  pray,  and  humble  thyself,  but  it  is 
Christ’s  blood  only  that  can  wash  us  clean  : Oh  remember  this ! God  will 
not  pardon,  without  satisfaction  by  the  blood  of  Christ.  And  surely  this 
makes  Christ’s  death  so  desirable ; “ Oh  ! my  sins  afflict  me,  (cries  many  a 
one,)  0 ! I am  loathsome  in  mine  own  eyes,  much  more  in  God’s ; surely 
God  is  offended  with  my  dulness,  slothfulness,  and  my  thousand  imperfec- 
tions ; I am  all  the  day  long  entangled  with  this  sin,  and  that  sin,  and  the 
other  sin  but  let  this  contrite  spirit  look  on  Christ’s  death,  and  therein 
he  may  find  all  sin  is  pardoned,  see  here  what  an  argument  is  put  into  thy 
mouth  from  these  sufferings  of  Christ;  well  mayest  thou  say,  “ 0 Lord,  I 
am  unworthy,  but  it  is  just  and  right  that  Christ  obtain  what  he  died  for! 
0 pardon  my  sins  for  his  death’s  sake,  and  for  his  precious  blood’s  sake.” 

6.  There  is  in  it  reconciliation  and  peace  with  God;  “In  Christ  Jesus 
ye  who  sometimes  were  far  off,  are  made  nigh  by  the  blood  of  Christ, 
for  he  is  our  peace,  which  hath  made  both  one,  and  hath  broken  down  the 
middle  wall  of  partition  between  us,”  Eph.  2 : 13,  14.  When  we  were 
enemies,  we  were  reconciled  unto  God  by  the  death  of  his  Son,  Rom.  5 : 
10.  “ That  he  might  reconcile  both  (viz.  Jews  and  Gentiles)  unto  God 
in  one  body  by  the  cross,”  Eph.  2 : 16.  And  having  made  peace  through 
the  blood  of  his  cross,  by  him  to  reconcile  all  things  to  himself,  Col.  1 : 20. 
This  certainly  should  admirably  support  the  drooping  soul;  it  may  be 
thou  criest,  “ My  sins  have  made  a breach  betwixt  God  and  my  soul ; I 
have  warred  against  heaven,  and  now  God  wars  against  me ; and,  oh  what 
odds  ! If  the  Lord  be  angry,  yea,  but  a little,  what  will  become  of  my 
poor  soul ; is  a little  stubble  able  to  contend  with  the  consuming  fire  ? 
How  then  should  I contend  with  God?”  But  come  now,  and  look  on 
Christ’s  death  as  the  means  and  meritorious  cause  of  reconciliation,  and 
thou  canst  not  but  say,  0 this  death  is  desirable  ! When  God  the  Father 
looks  at  a sinner  in  the  bloody  glass  of  Christ,  then  saith  God,  “ Oh  ! now 
fury  and  wrath  is  not  in  me;  I have  no  more  quarrel  or  controversy  with 
this  soul,  seeing  Christ  hath  suffered,  it  is  enough,  I have  as  much  as  my 
justice  can  demand,  my  frowns  are  now  turned  into  smiles,  and  my  rod  of 
iron  into  a sceptre  of  grace.”  Why,  this  is  it  that  makes  Christ’s  death 
and  blood  so  desirable  to  the  soul;  what,  shall  Jacob  so  rejoice  in  seeing 
Esau’s  face  altered  to  him?  shall  he  say  to  Esau,  “I  have  seen  thy  face, 
as  the  face  of  God !”  How  much  rather  may  the  humble  and  believing 


384  LOOKING  UNTO  JESUS.  [BOOK  IV. 

sinner  be  filled  with  gladness,  when  through  Christ’s  blood,  God  should  be 
thus  appeased  and  reconciled  with  him. 

7.  There  is  in  it  immunity,  and  safety  from  all  the  judgments  and  dan- 
gers threatened  against  our  sins.  Surely,  if  there  were  such  force  in  the 
blood  of  the  type,  that  by  the  effusion  of  it  the  Israelites  lay  safe  and  un- 
touched of  the  revenging  angel,  how  much  more  in  the  blood  of  Christ ; 
Satan  himself  is  said  to  be  “ overcome  by  the  blood  of  the  Lamb,”  Rev. 
12  : 11.  And  God’s  revenge  due  to  our  sins  is  said  to  be  removed  by  the 
blood  of  Jesus,  therefore  it  is  called,  “ The  blood  of  sprinkling,  that  speaks 
better  things  than  the  blood  of  Abel,”  Heb.  12 : 24,  the  blood  of  sprink- 
ling was  for  safety,  and  Christ’s  blood  is  for  safety,  it  cries  not  for  revenge 
as  Abel’s  blood  cried,  but  for  mercy,  and  for  deliverance  from  all  misery. 

8.  There  is  in  it  a blessed  virtue  to  open  heaven,  to  make  a passage 
thither  for  our  souls,  “ Having  boldness  or  liberty  to  enter  into  the  holiest 
by  the  blood  of  Jesus,”  Heb.  10 : 19.  It  is  the  blood  of  Christ  that  rends 
the  vail,  and  makes  a way  into  the  holy  of  holies,  that  is,  into  the  kingdom 
of  heaven ; without  this  blood  there  is  no  access  to  God ; it  is  only  by  the 
blood  of  Christ  that  heaven  is  open  to  our  prayers,  and  that  heaven  is  open 
to  our  persons.  This  blood  is  the  key  that  unlocks  heaven,  and  lets  in  the 
souls  of  his  redeemed  ones;  “And  I looked  (saith  John)  and  behold  a 
door  was  opened  in  heaven,  and  the  first  voice  I heard  was,  as  it  were  of 
a trumpet  talking  with  me,  which  said,  Come  up  hither,”  Rev.  4 : 1.  And 
no  sooner  was  he  in  the  Spirit,  and  entered  in,  but  he  heard  the  new  song 
of  the  four  beasts,  and  four  and  twenty  elders,  saying  to  Christ,  “ Thon 
art  worthy  to  take  the  book  and  to  open  the  seals  thereof,  for  thou  wast 
slain,  and  hast  redeemed  us  to  God  by  thy  blood,”  Rev.  5 :9. 

Come  now,  and  gather  in  all  these  several  particulars ; there  is  in  Christ’s 
blood  inclusively,  the  person  of  Christ,  the  price  of  souls,  a merit  and  satis- 
faction, a copious  and  full  satisfaction,  remission  of  sins,  reconciliation  with 
God,  immunity  from  dangers,  a passage  into  glory:  I mightf  add  all  other 
privileges,  benefits,  dignities  of  the  soul,  for  they  all  flow  from  the  blood 
of  Jesus,  and  they  are  all  contained  either  expressly,  or  virtually  in  the 
blood  of  Jesus : and  is  not  all  this  worth  the  looking  after  ? 0 my  soul, 

where  is  thy  languor  and  fainting  towards  this  blessed  object?  Shall  Ahab 
eagerly  desire  after  Naboth’s  vineyard;  yea,  so  eagerly  desire  it,  that  his 
desire  shall  cast  him  upon  his  bed  ? And  is  not  Christ’s  blood  better  than 
Naboth’s  vineyard  ? How  is  it,  0 my  soul,  that  thou  art  not  sick  on  thy 
bed  in  thy  desires  after  Jesus.  When  David  desired  strongly  after  God’s 
law,  he  expressed  his  longings  by  the  breaking  and  fainting  of  his  soul, 
“ My  soul  breaketh  for  the  longing  that  it  hath  to  thy  judgments  at  all 
times;  — And  my  soul  fainteth  for  thy  salvation,”  Psal.  119  : 20,  31.  Oh 
where  be  these  breakiugs  and  faintings?  Strength  of  desire  is  expressed 
by  the  apostle,  by  groaning,  2 Cor.  5 : 2,  which  is  the  language  of  sick- 
ness; oh!  where  be  these  groanings  after  Christ’s  death?  When  I call  to 
mind  that  Christ’s  death  is  my  ransom,  that  Christ’s  wounds  are  my  salves, 
that  Christ’s  stripes  are  my  cures,  that  Christ’s  blood  is  my  fountain  to 
wash  in,  and  to  be  clean ; how  should  I but  pray  in  this  sense,  “ His  blood 
be  upon  us,  and  on  our  children  ?”  Oh,  I am  undone  except  I have  a share 
in  this  blood  ! why,  it  is  only  this  blood  that  can  heal  my  soul,  it  is  only 
this  fountain  opened  to  the  house  of  David,  and  to  the  inhabitants  of  Jeru- 
salem, that  can  quench  my  thirst;  and  now  I have  seen  the  fountain 
opened,  how  should  I but  thirst  and  cry  out  with  the  woman  of  Samaria, 
“ 0 give  me  this  water,  that  I thirst  no  more  ?”  John  4 : 15.  But  alas,  I 
say  it,  I only  say  it,  Oh,  that  I could  feel  it!  Oh,  my  Jesus!  that  thou 
wouldst  breed  in  me  ardent  desires,  vehement  longings;  unutterable  groans, 
mighty  gaspings : 0 that  I were  like  the  dry  and  thirsty  ground  that  gapes 


LOOKING  UNTO  JESUS. 


385 


CHAP.  III.] 


and  cleaves,  and  opens  for  drops  of  rain  ! when  my  spirit  is  in  right  frame, 
I feel  some  desires  after  Christ’s  blood,  but  how  short  are  these  desires  ? 
How  unworthy  of  the  things  desired  ? Come,  Lord,  kindle  in  me  hot, 
burning  desires,  and  then  give  me  the  desirable  object. 

Sect.  IV. — Of  hoping  in  Jesus  in  that  respect. 

4.  Let  us  hope  in  Jesus,  carrying  on  the  great  work  of  our  salvation 
in  his  sufferings  and  death.  By  this  hope,  I intend  only  that  which  the 
apostle  calls  “full  assurance  of  hope,”  Ileb.  6 : 11.  The  main  question  is, 
Whether  have  I any  part  in  Christ’s  sufferings  ? They  are  of  excellent 
use,  and  of  great  value  to  believers;  but  what  am  I the  better  for  them,  if 
I have  no  part  in  them  ? Or  if  I say,  I hope  well.  Oh  ! but  what  grounds 
of  that  hope  ? It  is  not  every  hope  that  is  a well-grounded  hope,  full 
assurance  of  hope,  an  high  pitch  of  hope;  and  every  Christian  should 
strive  and  endeavor  after  it : now  that  we  may  do  it,  and  that  we  may  dis- 
cern it,  that  our  hope  is  not  base,  but  right  born,  that  the  grounds  of  our 
hope  in  Christ’s  death  are  not  false,  but  of  the  right  stamp,  I shall  lay 
down  these  signs. 

1.  If  Christ’s  death  be  mine;  then  is  Christ’s  life  mine.  And  contra- 
riwise, if  Christ’s  death  be  mine,  then  is  Christ’s  life  mine.  Christ’s  ac- 
tive and  passive  obedience  cannot  be  severed ; Christ  is  not  divided  : we 
must  not  seek  one  part  of  our  righteousness  in  his  birth,  another  in  his 
habitual  holiness,  another  in  the  integrity  of  his  life,  another  in  his  obe- 
dience unto  death.  They  that  endeavor  to  separate  Christ’s  active  and 
passive  obedience,  they  do  exceedingly  derogate  from  Christ,  and  make 
him  but  half  a Saviour  : was  not  Christ  our  surety?  Heb.  7 : 22,  and  there- 
upon was  he  not  bound  to  fulfil  all  righteousness  for  us?  (i.  e.)  As  to  suffer 
in  our  stead,  so  to  obey  in  our  stead.  Oh  ! take  heed  of  opposing  or  sepa- 
rating Christ’s  death  and  Christ’s  life  ; either  we  have  all  Christ,  or  we  have 
no  part  in  Christ;  now,  if  these  two  be  concomitants,  well  may  the  one  be 
as  the  sign  of  the  other  : search  then,  and  try,  0 my  soul,  hast  thou  any 
share  in  Christ’s  life  ? Canst  thou  make  out  Christ’s  active  obedience  unto 
thy  own  soul?  If  herein  thou  art  at  a stand,  peruse  those  characters  laid 
down  in  the  life  of  Christ;  the  many  glorious  effects  flowing  out  of  Christ’s 
life  unto  a believer’s  soul  we  have  discovered  before. 

2.  If  Christ’s  death  be  mine,  then  is  that  great  end  of  his  death  accom- 
plished in  me,  viz.  “By  the  sacrifice  of  himself,  he  hath  put  away  sin,” 
even  my  sin,  Heb.  9 : 26. — And,  “in  him  I have  redemption  through  his 
blood,  even  the  forgiveness  of  sins,”  Eph.  1 : 7.  As  on  this  account  he 
suffered,  to  finish  the  transgression,  to  make  an  end  of  sins,  and  to  make 
reconciliation  for  iniquity,  Ban.  9 : 24,  so,  if  his  death  be  mine,  I may  as- 
suredly say,  “ My  sins  are  pardoned,  and  my  iniquities  are  done  away.” 
Come  then  and  try  by  this  sign,  canst  thou  assure  thyself  that  thy  sins  are 
forgiven  thee?  Hast  thou  heard  the  whispers  of  God’s  Spirit,  “Son,  or 
daughter,  be  of  good  comfort,  thy  sins  are  remitted?”  There  is  no  ques- 
tion then  but  thou  art  redeemed  by  his  blood,  thou  hast  part  in  his  suffer- 
ings. Indeed  this  very  character  may  seem  obscure,  assurance  of  pardon 
is  the  “ hidden  manna,  the  white  stone,  which  no  man  knoweth,  saving  he 
that  receives  it,  and  feels  it;”  and  yet,  if  thou  diligently  observest  the 
Spirit’s  actings  even  this  may  be  known ; remission  of  sin,  and  repentance 
for  sin,  are  twins  of  a birth ; these  two  God  in  Scripture  hath  joined  to- 
gether, “ If  we  confess  our  sins  he  is  faithful  and  just  to  forgive  our  sins.” 
1 John  1 : 9. — And  “repent  and  pray,  if  the  thought  of  thy  heart  may  be 
forgiven  thee,”  Acts  8 : 22.  And  “ Christ  is  a Prince  and  a Saviour  to  give 
repentance  to  Israel,  and  forgiveness  of  sins,”  Acts  5 : 31. — And  “ thus  it 
is  written,  and  thus  it  behooved  Christ  to  suffer,”  Luke  24  : 46,  47.  That 


386  ' LOOKING  UNTO  JESUS.  [BOOK  IV. 

u repentance  and  remission  of  sins  should  be  preached  in  his  name.”  In 
this  way  David  assured  himself,  PsaL  32  : 5.  “ I said,  I will  confess  my 
transgressions  unto  the  Lord,  and  thou  forgavest  the  iniquity  of  my  siu, 
Selah.”  It  is  no  more  than  but  to  ask  thine  own  soul,  What  are  thy  re- 
pentings  kindled  together?  Hast  thou  seriously  and  sincerely  repented  thee 
of  sin  as  sin  ? Hast  thou  turned  from  all  sin  unto  God  with  constancy  and 
delight?  Surely  this  is  peculiar  and  proper  to  the  child  of  God  by  virtue  of 
Christ’s  death. 

3.  If  Christ’s  death  be  mine,  then  am  I ingrafted  into  the  likeness  of 
Christ’s  death,  then  am  I made  conformable  to  Christ  in  his  death  ; “ That 
I may  know  him,  and  the  fellowship  of  his  sufferings,  being  made  con- 
formable unto  his  death,”  Phil.  3 : 10.  The  same  that  was  done  to  Christ 
in  a natural  way,  is  done  and  performed  in  the  believer  in  a spiritual  way, 
(i.  e.)  as  Christ  died,  so  the  believer  dies ; as  Christ  died  for  sin,  so  the 
believer  dies  to  sin  ; “ In  that  he  died,  he  died  unto  sin, — likewise  reckoa 
ye  also  yourselves  to  be  dead  indeed  unto  sin,”  Rom.  6 : 10,  11.  Observe 
here  the  analogy,  and  proportion,  and  resemblance  betwixt  Christ  and  us; 
both  die  unto  sin,  Christ  by  way  of  expiation,  suffering  and  satisfying  for 
the  sins  of  others,  we,  by  way  of  mortification,  killing,  and  slaying,  and 
crucifying  our  own  sins.  I look  upon  this  sign  as  the  very  touchstone  of 
a Christian,  and  therefore  I shall  insist  upon  it. 

Two  questions  I suppose  needful  to  resolve  the  grounds  of  our  hope,  con- 
cerning our  interest  in  the  death  of  Christ. 

].  Whether  indeed,  and  in  truth,  our  sins  are  mortified? 

2.  Whether  we  increase,  or  grow  in  our  mortification  ? 

For  the  first,  whether  indeed,  and  in  truth  our  sins  are  mortified?  It  is 
a skill  worth  our  learning,  because  of  the  many  deceits  that  are  within  us; 
sin  may  seem  to  be  mortified  when  the  occasion  is  removed : or  sin  may 
seem  to  be  mortified  when  it  is  not  violent  but  quiet : or  sin  may  seem  to 
be  mortified  when  it  is  but  removed  from  one  siu  unto  another;  or  sin  may 
seem  to  be  mortified  when  the  sap  and  strength  of  sin  is  dead,  as  the  lamp 
goes  out  when  either  the  oil  is  not  supplied  or  taken  away.  Now,  that  in 
this  scrutiny  we  may  search  to  the  bottom,  and  know  the  truth  and  cer- 
tainty of  our  mortification,  it  will  appear  by  these  rules. 

1.  True  mortification  springs  from  a root  of  faith.  Every  thing  in  the 
world  proceeds  from  some  cause  or  other  ; and  if  the  cause  be  good  the 
effect  must  needs  be  good,  but  if  the  cause  be  evil,  the  effect  must'  needs 
be  evil ; “A  good  tree  cannot  bring  forth  evil  fruit,  and  an  evil  tree  cannot 
bring  forth  good  fruit,”  Matth.  7:18.  In  this  case,  therefore  let  us  examine 
the  cause,  if  we  can  make  out  this  truth  that  we  believe  in  Christ,  that  we 
roll  ourselves  on  the  Lord  Jesus  Christ  for  life  and  for  salvation  ; and  that 
now  we  begin  to  feel  in  us  the  decay  of  sin,  we  may  conclude  from  the  cause 
or  rise,  that  this  decay  of  sin  is  true  mortification ; surely  it  hath  received 
the  deadly  wound  : it  is  a blessed  effect,  arising  from  a good,  and  right,  and 
genuine  cause. 

2.  True  mortification  is  general ; not  only  one  sin,  but  all  sins  are  mor- 
tified in  a true  believer.  As  death  is  unto  the  members  of  the  body,  so  is 
mortification  unto  the  members  of  sin  ; now  death  seizetli  upon  every  mem- 
ber, it  leaves  not  life  in  any  one  member  of  the  body,  so  neither  doth  mor- 
tification leave  life  in  any  one  member  of  sin ; my  meaning  is,  it  takes  away 
the  commanding  power  of  sin  in  every  member  : “ mortify  your  members 
which  are  upon  the  earth,”  (saith  the  apostle)  your  members,  not  one  mem- 
ber; and  then  he  instanceth,  “fornication,  uncleanness,  inordinate  affec- 
tions, evil  concupiscence,  and  covetousness,  which  is  idolatry,”  Col.  3 : 5. 
Christians  that  have  their  interest  in  Christ’s  death,  must  not  only  leave 
pride,  but  lust;  not  only  uneleanness,  but  covetousness:  sin  must  not  only 


LOOKING  UNTO  JESUS. 


387 


chap,  m.] 


be  slain  in  the  understanding,  but  in  the  will  and  affections  : mortification 
is  general. 

You  will  say  this  is  an  hard  saying.  Doth  any  man,  any  believer,  leave 
all  sin  ? yes,  in  respect  of  ruling  power,  he  leaves  all  sin,  all  gross  sins,  and 
all  other  sins  ; only  with  this  difference,  all  gross  sins  in  practice  and  ac- 
tions, and  all  frailties  and  infirmities  in  allowance  and  affection.  It  is  good 
to  observe  the  degrees  of  mortification.  The  first  is,  to  forbear  the  prac- 
tice of  gross  and  scandalous  sins,  in  word  and  deed,  “If  any  man  offend 
not  iu  word,  the  same  is  a perfect  man,”  James  3 : 2.  And  this  perfection, 
by  the  help  of  grace,  a godly  man  may  reach  to  in  this  life.  The  second 
is,  to  deny  consent  and  will  to  all  frailties  and  infirmities,  “the  evil  which 
I would  not,  that  do  I,”  Rom.  7 : 19.  I may  do  evil,  and  yet  I would  not 
do  evil,  there  is  a denial  of  it  in  the  will.  The  third  is,  to  be  free  from 
any  settled  liking  of  any  evil  motion,  not  only  to  deny  consent  and  will, 
but  also  to  deny  the  very  thought  or  imagination,  settledly  and  deliberately 
to  delight  in  sin  ; I know,  to  be  void  of  all  evil  motions  arising  from  the 
flesh,  or  of  all  sudden  passions  within,  or  of  all  sudden  delights  in  sin,  or 
of  all  deadness  aud  backwardness  to  good  things  by  reason  of  sin,  it  is  an 
higher  pitch  than  any  man  can  touch  in  this  present  world;  for  whilst  we 
live,  the  law  of  members  will  be  working,  and  we  shall  find  cause  enough 
to  complain  of  a body  of  death ; only,  if  when  these  motions  first  arise,  we 
presently  endeavor  to  quench  them,  to  reject  them,  to  detest  them,  and  to 
cast  them  away  from  us,  therein  is  true  mortification ; and  thus  far  we  must 
look  to  it,  to  leave  all  sin. 

3.  True  mortification  is  not  without  its  present  combats,  though  at  last  it 
conquer,  many  a time  corruption  may  break  out,  and  lust  may  be  strong 
and  violent;  but  this  violent  lust  is  only  for  the  present,  whereas  a lust  un- 
mortified ever  reigneth.  It  is  with  sin  in  a believer,  as  it  is  with  a man 
that  hath  received  his  deadly  wound  from  his  enemy ; he  will  not  presently 
fly  away,  but  rather  he  will  run  more  violently  upon  him  that  hath  wounded 
him  ; yet,  be  he  never  so  violent,  in  the  middle  of  his  action  he  sinks  down, 
because  he  hath  received  his  deadly  wound  ! so  it  is  with  a believer's  sin, 
aud  with  a mortified  lust,  it  may  rage  in  the  heart,  and  seem  to  bear  sway 
for  a time,  but  the  power  and  strength  of  sin  is  mortified,  it  sinks  down,  and 
wants  ability  to  prevail : by  this  sign  we  may  know  whether  the  corruptions 
and  stirrings  of  our  hearts,  proceed  from  a mortified  or  from  an  un mortified 
lust;  a lust  though  mortified,  may  rage  for  a time,  but  it  cannot  rule;  it 
may  strive,  but  it  cannot  totally  prevail ; it  may  be  in  the  heart,  as  a thief 
in  the  house,  not  to  reside  or  dwell,  but  to  lodge  for  a night  and  be  gone  : 
and  (that  which  is  ever  to  be  observed)  after  its  swing  and  breaking  out,  the 
heart  that  lodged  it,  abhors  itself  in  dust  and  ashes,  cries  mightily  unto  God 
for  mercy  and  pardon,  repairs  the  breach  with  stronger  resolution,  and  more 
invincible  watchfulness  against  future  assaults  : but  a lust  unmortified  pos- 
sessed itself,  and  rules  and  reigns  in  the  heart  and  soul ; it  abides  there, 
and  will  not  go  away ; I shall  not  deny  but  there  may  be  a cessation  of  its 
actings  for  a time  ; but  that  is  not  any  want  or  good-will,  as  they  say,  but 
ouly  of  matters,  means,  opportunity,  enticement,  company,  provocation,  or 
the  like;  and  after  such  cessation,  or  forbearance,  the  heart  usually  enter- 
tains it  again  with  more  greediness;  it  lies  and  delights  in  it  as  much  as 
ever  ; it  hardens  itself  most  obstinately  in  it,  as  if  it  were  impossible  to  leave 
it,  or  to  live  without  it,  with  any  kind  of  comfort. 

4.  True  mortification  is  a painful  work.  The  very  word  imports  no  less ; 
to  kill  a man  or  to  mortify  a member,  will  not  be  without  pain ; hence  it  is 
called  a crucifying  of  the  flesh,  and  a cutting  off  the  right  hand,  a plucking 
out  the  right  eye,  “ They  that  are  Christ's  have  crucified  the  flesh,"  Gal.  5 : 
24.  “ If  tny  hand  offend  thee,  cut  it  off,  and  if  thy  eye  offend  thee,  pluck  it 


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out,”  Matth.  5 : 29,  30.  In  this  respect,  this  death  unto  sin  carries  with  it 
a likeness  to  the  death  of  Christ;  it  is  attended  with  agonies  and  soul  con- 
flicts, both  before  and  after  our  conversion. 

1.  Before  conversion,  before  the  first  wound  be  given  it;  why  then,  ordi- 
narily there  is  some  compunction  of  spirit,  some  pricking  of  heart,  what  a 
ease  do  we  find  the  Jews  in,  when  after  Peter’s  sermon,  they  were  pricked 
at  their  hearts?  Acts  2 : 37.  And  what  an  agony  do  we  find  the  jailor  in, 
when  he  came  trembling  in,  and  falling  down  at  the  apostles’  feet,  and  cry- 
ing out,  u Sirs,  what  shall  I do  to  be  saved  ?”  Acts  16  : 36.  With  such  ago- 
nies as  these,  is  the  beginning  of  mortification  usually  attended  ; I do  not 
say  they  are  alike  in  all,  whether  for  degree  or  continuance ; but  an  ordi- 
nary, true  and  sound  conversion  is  not  without  some  of  these  soul-conflicts. 

2.  After  conversion,  after  the  first  round  there  are  some  agonies  still ; 
for  though  a believer  be  delivered  of  sin,  in  respect  of  the  guilt  and  reigning 
power,  yet  he  hath  still  some  remainder  of  sinful  corruption,  left  within  him, 
which  draws  many  a groan,  and  many  a sigh  from  his  trembling  heart,  “ We 
also  which  have  the  first  fruits  of  the  Spirit,  even  we  ourselves  groan  within 
ourselves,  waiting  for  the  adoption,  to  wit,  the  redemption  of  our  bodies,” 
Bom.  8 : 23.  Such  are  the  groans  of  mortified  saints,  saints  dying  unto 
sin,  like  the  groans  of  dying  men,  whose  souls  being  weary  of  their  bodies, 
do  earnestly  desire  a dissolution  ; and  thus  Paul  groaned,  when  he  said,  “ 0 
wretched  man  that  I am,  who  shall  deliver  me  from  the  body  of  this  death  ?” 
Bom.  7 : 24. 

Oh  ! what  a touchstone  is  this  ? How  will  this  discover  true  mortification 
from  that  which  is  counterfeit?  Some  may  think  they  are  dead  unto  sin, 
when  indeed  and  in  truth,  they  are  not  dead  but  asleep  unto  sin ; and  it  ap- 
pears by  this,  because  there  were  no  pangs  in  their  death  ; you  know  there 
is  a difference  between  death  and  sleep,  there  are  pangs  in  the  one,  but  not 
in  the  other.  0 my  soul  examine,  what  pangs  were  there  in  thy  death 
unto  sin  ? What  agonies,  what  soul  conflicts  hast  thou  felt  ? What  com- 
punction of  heart,  what  affliction  of  spirit  hast  thou  endured  for  sin  ? 
AVhat  trouble  hast  thou  had  to  find,  “such  a law  in  thy  members  rebelling 
against  the  law  in  thy  mind,  and  bringing  thee  into  captivity  unto  the  law 
of  sin,”  Bom.  7 : 23.  Why  surely  thou  art  not  so  mortified  as  to  be  free 
wholly  from  the  power  of  sin  ; it  may  be  it  doth  not  rule  in  thee  as  a prince, 
yet  certainly  it  tyrannizeth  over  thee ; it  oft-times  carries  thee  contrary  to 
the  bent  of  thy  regenerate  mind,  to  the  omitting  of  what  thou  wouldest  do, 
and  to  the  committing  of  what  thou  wouldest  not  do ; and  is  not  this  an 
affliction  of  spirit  ? Doth  not  this  cause  frequent  conflicts  in  thy  spirit?  if 
not,  thou  mayest  well  suspect  that  sin  is  not  dead  but  asleep ; or  if  it  be 
dead  to  thee,  yet  thou  art  not  dead  to  it.  I confess,  death  pangs  are  not  all 
alike  in  all,  some  have  a more  gentle,  and  others  a more  painful  death ; so 
it  is  in  this  spiritual  death  unto  sin  : and  that  herein  there  rnay  be  no  mis- 
take, I shall  propound  this  question,  What  is  the  least  measure  of  these 
pangs,  these  soul  agonies  and  conflicts  that  are  necessarily  required  to  true 
mortification  ? I answer, 

1.  There  must  be  a sense  of  sin,  and  of  God’s  wrath  due  unto  sin  ; such 
a sense  we  find  in  Jesus  Christ,  he  was  very  sensible  of  the  weight  and 
burden  of  those  sins,  and  of  that  wrath  of  God  that  lay  upon  him,  which 
made  him  cry  out,  “ My  God,  My  God,  why  hast  thou  forsaken  me?”  Thus 
souls  in  the  act  of  mortification,  sometimes  cry  it  out,  0 my  sins,  and  0 
God’s  wrath. 

2.  There  must  be  a sorrow  for  sin.  Such  an  affection  we  find  also  in 
Jesus,  “ My  soul  is  exceeding  sorrowful,  even  unto  death ;”  (peril linos'), 
he  was  beset  and  surrounded  with  sorrows;  so  every  mortified  sinner  at 
some  time  or  other,  feels  an  inward  sorrow  and  grief,  even  that  godly  sor- 


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CHAP.  III.] 


row  which  the  apostle  speaks  of,  “a  sorrow  according  to  God,”  (?*.  e.) 
comius:  from  God,  well  pleasing  to  God,  and  bringing  to  God  back  again. 

3.  There  must  be  a desire  of  being  freed  and  delivered  from  sin  ; such  a 
desire  we  find  also  in  Jesus  Christ,  “ I have  a baptism  to  be  baptized  with, 
and  how  am  I straitened  until  it  be  accomplished  ?”  Luke  12  : 50.  A rege- 
nerate soul  earnestly  desires  to  be  freed,  not  only  from  the  guilt,  but  also 
from  the  power  of  sin,  “ 0 wretched  man  that  I am,  who  shall  deliver 
me  ?”  &c. 

4.  There  must  be  answerable  endeavours  in  effectual  striving  against  sin, 
“Ye  have  not  resisted  unto  blood,  striving  against  sin,”  Heb.  12  : 4.  How 
did  our  Saviour  wrestle  in  the  garden,  “offering  up  prayers  and  supplica- 
tions with  strong  crying  and  tears?”  Heb.  5:7.  So  will  a regenerate  soul 
wrestle  with  God,  about  the  death  of  sin,  praying,  watching,  going  out  in 
the  strength  of  God,  and  engaging  in  a continual  war,  a deadly  feud  against 
it;  and  these  are  the  least  of  those  soul  conflicts,  wherewith  this  mortifica- 
tion or  death  unto  sin  is  attended. 

Now  try  we  the  truth  of  our  mortification  by  these  signs ; doth  it  spring 
from  a right  root  of  faith  ? Is  it  general  and  universal  in  respect  of  all 
sins?  Is  it  accompanied  with  combats?  Doth  the  flesh  lust  against  the 
spirit,  and  the  spirit  against  the  flesh  ? And  in  this  combat,  doth  the  spirit 
at  last  prevail  and  triumph  over  the  flesh  ? Do  we  find  it  a painful  work 
both  before  and  after  conversion  ? Why,  then  may  I say  with  the  apostle, 
“Now  I know  Christ,  and  the  fellowship  of  his  sufferings;  now,  by  the 
grace  of  Christ,  I am  made  conformable  unto  his  death.”  As  he  died  for 
sin,  so  I die  to  sin ; and  here  is  the  ground  of  my  hope,  that  Christ’s  death 
is  mine. 

For  the  second,  Whether  we  increase  and  grow  in  our  mortification  ? 
This  question  is  as  needful  as  the  former,  or  to  satisfy  our  soul’s  interest 
in  the  death  of  Christ.  As  true  grace  is  growing  grace,  so  true  morti- 
fication is  that  which  grows.  Now,  that  we  may  be  resolved  in  this 
point  also,  the  growth  of  our  mortification  will  appear  by  these  following 
signs. 

1.  Growing  mortification  hath  its  chiefest  conflicts  with  spiritual  lusts. 
At  first,  we  mortify  grosser  evils,  such  as  oaths,  drunkenness,  unclean- 
ness, worldly  mindedness,  or  the  like ; but,  when  we  grow  in  this  blessed 
duty,  we  then  set  ourselves  against  spiritual  wickedness,  as  pride,  pre- 
sumption, self,  carnal  confidence  in  a man’s  own  graces,  or  the  like.  This 
method  the  apostle  sets  down,  “ Let  us  cleanse  ourselves  from  all  filthiness 
of  flesh  and  spirit,”  2 Cor.  7 : 1.  First,  from  all  filthiness  of  the  flesh  or 
body,  and  then  from  all  filthiness  of  the  spirit  or  soul ; as  the  children  of 
Israel,  in  their  entrance  into  the  land  of  promise ; first,  they  set  upon  the 
frontiers  and  skirts  of  the  land,  and  then  they  fought  it  out,  and  prevailed 
in  the  heart  of  the  country ; so  Christians  in  their  mortification,  they  first 
set  upon  worldly  lusts,  gross  evils,  outward  sins;  and  when  they  have 
encountered  them  at  the  frontiers,  they  then  conflict  with  such  corruptions 
as  lie  more  inwardly  in  the  very  heart,  spiritual  wickednesses  that  are 
within.  Now,  if  this  be  our  case,  here  is  one  sign  of  our  growth. 

2.  Growing  mortification  is  more  even,  constant,  lasting,  durable,  when 
there  is  in  the  heart  a sudden  flowing  and  reflowing,  it  comes  from  those 
vast  seas  of  corruptions  that  are  within  us  : many  souls  have  their  ague  fits, 
sometimes  hot  and  sometimes  cold;  it  may  be  now  they  are  in  a very  good 
frame,  and  within  an  hour  or  two  a mighty  tide  comes  in,  and  they  are 
borne  down  by  sin  and  corruption ; in  this  case  mortification  is  very  weak ; 
but,  on  the  contrary,  if  we  find  our  standing  more  firm  and  sure,  if  in  the 
maiu  we  walk  evenly,  and  keep  closely  to  the  Lord,  it  carries  with  it  an 
evidence  that  our  mortification  grows. 


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[BOOK  IY. 


3.  Growing  mortification  feels  lust  more  weak,  and  the  spirit  more 
strong  in  its  ordinary  actings.  If  we  would  know  the  truth  of  growth,  let 
us  look  to  our  usual  fits  of  sinning,  for  then  a man’s  strength  or  weakness 
is  discerned  most;  as  a man’s  weakness  to  good  is  discerned  most  when  he 
comes  to  act  it,  “ to  will  is  present  with  me,  but  how  to  perform  that 
which  is  good,  I find  not,”  Rom.  7:18.  So  a man’s  weakness  to  sin  is  best 
discerned  when  he  comes  to  act  it;  mark  then  the  ordinary  fits  (as  we  call 
them)  of  sinnings;  sometimes  God  is  pleased  to  appoint  some  more  fre- 
quent assaults,  as  if  he  would  on  purpose  suffer  the  law  in  the  members  to 
war  and  muster  up  all  their  forces,  that  so  we  might  the  rather  know  what 
is  in  our  hearts  : at  such  a time,  if  we  find  that  resistance  against  sin  grows 
stronger,  that  sin  cannot  advance  and  carry  on  his  army  so  as  formerly, 
that  sin  is  encountered  at  first,  or  met  withal  at  the  frontiers,  aud  there 
overthrown;  this  is  a good  sign,  that  now  our  mortification  grows;  as,  sup- 
pose it  to  be  a lust  of  fancy,  it  cannot  boil  up  to  such  gross  fancies  as  it 
was  wont ; or,  suppose  it  to  be  a lust  of  pride,  it  boils  not  up  to  such  a spirit 
of  pride  as  formerly ; instead  of  bringing  forth  fruit,  it  now  brings  forth 
blossoms;  or,  instead  of  bringing  forth  blossoms,  it  now  brings  forth 
nothing  but  leaves;  why,  this  is  a sure  sign  that  this  lust  is'  withering 
more  and  more,  when  the  inordinate  thirst  is  not  so  great  in  the  time  of 
the  fit,  when  the  inward  lusts  pitch  upon  lower  acts  than  they  had  wont ; 
when  the  waters  abate,  and  fall  short  and  lessen,  and  overflow  less  ground, 
we  may  conclude  certainly  that  mortification  grows. 

4.  Growing  mortification  hath  more  ability  to  abstain  from  the  very  occa- 
sions and  beginnings  of  lust : thus,  Job,  (whom  we  look  on  as  a man 
much  mortified)  “ made  a covenant  with  his  eyes,  that  he  would  not  think 
upon  a maid,”  31:1.  And  no  question  as  he  made  a covenant,  so  he  kept 
his  covenaut : oh  ! when  a man  cannot  endure  to  come  where  such  a one 
is  that  he  loves  not,  when  he  cannot  endure  the  sight  of  him,  or  anything 
that  puts  him  in  mind  of  him,  not  so  much  as  to  parley  or  speak  with  him, 
this  is  a sign  of  a strong  hatred  ; and  so  when  a man  hates  the  very  garment 
spotted  with  the  flesh,  here  is  a good  sign  ; I know  this  height  is  not  easy 
to  attain  to,  and  therefore  some,  in  imitation  of  Job  and  David,  have  bound 
themselves  with  vows  aud  promises;  as  much  as  might  be,  to  abstain  from 
the  appearance  of  evil,  to  crush  the  cockatrice’  egg  before  the  serpent  should 
creep  out  of  it,  to  avoid  sin  in  its  first  rise ; but,  alas  ! how  have  they 
broken  their  vows  from  time  to  time  ? For  all  this  I dare  not  speak  against 
vows,  provided,  that  1.  They  be  of  things  lawful.  2.  That  we  esteem  them 
not  as  duties  of  absolute  necessity.  And,  3.  That  we  bind  not  ourselves 
perpetually,  lest  our  vows  should  become  burdens  unto  us,  but  only  for  some 
short  time,  and  so  renew  them  as  occasion  requires  : in  this  way,  our  vows 
might  much  help  us  in  our  mortification  ; and  if  once,  through  the  help  of 
tows,  or  prayer,  or  “ looking  unto  Jesus,”  or  going  to  the  cross  of  Jesus 
Christ,  or  by  any  other  means  we  feel  ourselves  more  able  to  resist  sin,  to 
liate  sin,  in  its  first  rise,  first  motions,  first  onset,  we  may  assuredly  hope 
that  now  our  mortification  grows. 

0 my  soul,  try  now  the  growth  of  thy  mortification  by  these  signs ; hast 
thou  overcome  grosser  sins,  aud  is  now  thy  chiefest  conflict  with  spiritual 
wickedness  ? is  thy  standing  and  walking  with  God  more  close  and  even, 
and  constant,  than  sometimes  it  hath  been  ? Is  thy  lust  more  weak,  and 
thy  grace  more  strong  in  ordinary  actings  ? I say  in  ordinary  actings,  for 
the  estimate  of  thy  growth  must  not  be  taken  for  a turn  or  two,  but  by  a 
constant  course;  hast  thou  now  more  ability  to  quench  the  flame  of  sin  in 
every  spark,  to  dash  Babylon’s  brats  against  the  stones,  even  while  they  are 
little;  to  abstain  from  sin,  in  its  first  motion  or  beginning?  Why,  then  is 
the  promise  accomplished,  “ He  will  subdue  our  iniquities,”  Micah  f : 19. 


CHAP,  m.] 


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391 


Surely  thou  art  a growing  Christian,  thou  hast  fellowship  with  Christ  in 
his  sufferings,  thy  ground  is  solid,  firm  and  stable,  thy  hope  hath  a rock 
foundation,  and  thou  mayest  build  upon  it,  that  Christ’s  death,  and  blood, 
and  sufferings  are  thine,  even  thine,  “ He  loved  thee,  and  gave  himself 
for  thee.” 

Sect.  V.  Of  believing  in  Jesus  in  that  respect. 

5.  Let  us  believe  in  Jesus,  carrying  on  the  great  work  of  our  salva- 
tion for  us,  during  his  sufferings  and  death : every  one  looks  upon  this  as 
an  easy  duty,  only  the  humble  soul,  the  scrupulous  conscience  cries  out, 
what,  “Is  it  possible  that  Christ  should  die,  suffer,  shed  his  blood  for  me? 
His  incarnation  was  wonderful,  his  life  on  earth  was  to  astonishment;  but 
that  the  Son  of  God  should  become  man,  live  amongst  men,  aud  die  such 
a death,  even  the  death  of  the  cross,  for  such  a one  as  I am,  I cannot  be- 
believe  it;  it  is  an  abyss  past  fathoming;  the  more  I consider  it,  the  more 
I am  amazed  at  it:”  suppose  I had  an  enemy  in  my  power,  mau  or  devil, 
one  that  provokes  me  every  day,  one  that  hunts  my  soul  to  take  it  away, 
should  I not  say  with  Saul,  “ If  a man  find  his  enemy,  will  he  let  him  go 
well  away?”  1 Sam.  2-1 : 19,  it  may  be  an  ingenuous  spirit  (such  as  David) 
would  do  thus  much  : but  would  David,  or  any  breathing  soul,  not  only 
spare  his  enemy,  but  spill  himself  to  save  his  enemy?  Would  a man  be- 
come a devil  to  save  devils?  would  a man  endure  hell  pains  to  free  all  the 
devils  in  hell  from  their  eternal  pains  ? And  yet  what  are  these  in  com- 
parison of  what  Christ  hath  done  or  suffered  for  us.  It  is  not  so  much  for 
us  to  suffer  for  devils  (for  we  are  fellow  creatures)  as  it  is  for  Christ  God- 
man,  man-God  to  suffer  for  us;  oh  ! what  an  hard  thing  is  it,  considering 
my  enmity  against  Christ,  to  believe  that  Christ  died  for  me,  that  he  gave 
himself  to  the  death,  even  to  the  death  of  the  cross  for  my  soul? 

Trembling  soul!  throw  not  away  thyself  in  a way  of  unbelief.  It  may 
be  thou  wouidst  not  die  for  an  enemy,  an  irreconcilable  enemy;  but  are  not 
the  mercies  of  God  above  all  the  mercies  of  men  ? 0 believe  ! and  that 

1 may  persuade  effectually,  I shall  lay  down  first  some  directions,  And  2. 
Some  encouragements  of  faith. 

1.  For  the  directions  of  faith  in  reference  to  Christ’s  death,  observe  these 
particulars. 

1.  Faith  must  directly  go  to  Christ,  not  first  to  the  promise,  and  then  to 
Christ,  But,  first,  to  Christ,  and  then  to  the  promise;  the  person  ever  goes 
before  the  prerogative. 

2.  Faith  must  go  to  Christ  “as  God  in  the  flesh;”  this  was  the  differ- 
ence betwixt  the  New  Testament  and  Old  Testament  believers;  their  faith 
directs  only  to  God,  but  our  faith  looks  more  immediately  to  Jesus  Christ, 
“ Believe  in  the  Lord  Jesus,  and  thou  shalt  be  saved.” 

3.  Faith  must  directly  go  to  Christ  as  God  in  the  flesh,  “made  under 
the  law.”  He  continued  in  all  things  written  in  the  book  of  the  law  to  do 
them,  and  so  our  faith  must  look  upon  him  : but  of  these  before;  I shall 
now  say  nothing  to  these  particulars. 

4.  Faith  must  go  to  Christ,  not  only  as  made  under  the  directive  part 
of  the  law  by  his  life,  but  under  the  penal  part  of  the  law  by  his  death; 
in  both  these  respects,  “Christ  was  made  under  the  law;”  the  one  half 
of  the  law  he  satisfied  by  the  holiness  of  his  life,  he  fulfilled  the  law  in 
every  jot  arid  every  tittle;  the  other  half  of  the  law  he  satisfied  by  his 
enduring  the  death  of  the  cross;  he  paid  both  the  principal  and  the  forfei- 
ture ; and  though  men  do  not  so,  yet  Christ  did  so,  that  the  whole  law 
might  be  satisfied  fully,  1 y his  being  uuder  both  these  parts  of  the  law, 
pay,  and  penalty;  come  then,  and  look  upon  Christ  as  dying;  it  wa-s  the 
serpent  “ us  lifted  up,”  and  so  looked  at,  that  healed  the  Israelites  of  their 


392 


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[BOOK  IV. 


fiery  stings.  Alas  ! we  are  diseased  in  a spiritual  sense,  as  they  were,  and 
Christ  Jesus  was  “lifted  up,  as  a remedy  to  us,  as  the  serpent  was  unto 
them  ; it  remains  therefore,  that  as  they  looked  up  to  the  brazen  serpent,  so 
we  look  up  to  Jesus,  believe  in  Jesus  as  lifted  up  for  life,  and  for  salva- 
tion :”  “ As  Moses  lifted  up  the  serpent  in  the  wilderness,  even  so  must 
the  Son  of  man  be  lifted  up  : that  whosoever  believeth  in  him  should  not 
perish,  but  have  eternal  life/-  John  3:14,  15.  Indeed  some  difference 
there  is  betwixt  the  serpent  and  Christ. 

As,  1.  The  brazen  serpent  had  not  power  in  itself  to  cure,  as  Christ 
hath.  2.  The  serpent  cured  the  Israelites,  but  only  for  a time,  to  die  again  ; 
but  whomsoever  Jewsus  cures  in  a spiritual  sense,  he  cures  for  ever,  “They 
shall  never  die,”  John  11  : 26.  The  serpent  also  had  its  time  of  curing, 
it  did  not  always  retain  the  virtue,  but  during  the  time  they  were  in  the 
wilderness ; only  Jesus  Christ,  our  brazen  serpent,  doth  ever  retain  his 
power  and  virtue  to  the  end  of  the  world  ; and  hence  it  is,  that  in  the  min- 
istry of  Christ  he  is  still  held  forth  as  lifted  up,  that  all  that  but  look  on  him 
by  faith  may  live.  3.  The  serpent,  sometimes  a remedy  against  poison, 
was  after  turned,  even  to  poison  the  Israelites,  which  made  Hezekiah  to 
crush  it,  and  break  it,  and  stamp  it  to  powder;  but  Jesus  Christ  ever  re- 
mains the  sovereign  and  healing  God,  he  is  “ the  same  yesterday,  and  to- 
day, and  for  ever.”  He  is  unchangeable  in  his  goodness,  as  he  is  an  holy 
and  divine  nature;  he  can  never  be  defaced,  nor  destroyed,  but  he  abideth 
the  Saviour  of  sinners  to  all  eternity  • why  then,  let  us  rather  “look  unto 
Christ,  and  believe  in  Christ  as  lifted  up.”  (i.  e.)  As  he  was  crucified,  and 
died  on  the  cross.  Iu  this  respect  he  is  made  a fit  object  of  sinners'  faith 
to  trust  upon,  and  to  rest  upon  : “ Christ  as  crucified,  as  made  sin,  and  a 
curse  for  us,  is  the  object  of  our  pardon  :”  0 this  is  it  that  makes  Christ's 
death  so  desirable ! why,  therein  is  virtually  and  meritoriously  pardon  of 
sin,  justification,  redemption,  reconciliation,  and  what  not?  Oh!  cries  a 
sinner,  “ Where  may  I set  my  foot  ? Ilow  should  I regain  my  God  ? My 
sin  hath  undone  me,  which  way  should  I cast  for  pardon  !”  Why,  now 
remember,  that  in  seeking  pardou,  Christ  was  crucified,  Christ  as  dying  is 
principally  to  be  eyed  and  looked  at;  “Who  is  he  that  condemneth?  It 
is  Christ  that  died,”  Kom.  8 : 34.  No  question  Christ's  active  obedience 
during  his  life,  was  most  exact,  and  perfect,  and  meritorious,  yet  that  was 
not  the  expiation  of  sin,  only  his  passive  obedience,  Christ  only  in  his  suffer- 
ings took  away  sin,  the  guilt  of  sin,  and  punishment  of  sin,  “We  have 
redemption  through  the  blood  of  Christ,  even  the  forgiveness  of  sins,” 
Eph.  1:7  If  any  humble  soul  would  have  recourse  to  that  Christ,  who 
is  now  iu  heaven,  let  him  first,  in  the  actings  of  his  faith  consider  him  as 
crucified,  as  lifted  up,  as  made  sin  for  us,  as  through  whom  (as  under  that 
consideration)  he  is  to  receive  pardon  of  sin,  justification,  redemption, 
reconciliation,  sanctification,  salvation. 

5.  Faith  in  going  to  Christ,  as  lifted  up,  it  is  principally  and  mainly  to 
look  uuto  the  end,  meaning,  intent,  and  design  of  Christ  in  his  sufferings 
as  he  was  lifted  up ; we  are  not  barely  to  consider  the  history  of  Christ's 
death,  but  the  aim  of  Christ  in  his  death;  many  read  the  history,  and  they 
are  affected  with  it;  there  is  a principle  of  humanity  in  men,  which  will 
stir  up  compassion,  and  love,  and  pity  towards  all  in  misery  ; whilst  Christ 
was  suffering,  the  women  followed  after  him  weeping,  but  this  weeping,  not 
being  spiritual  or  raised  enough,  he  said  to  them,  “ Daughters  of  Jerusa- 
lem, weep  not  for  me,  but  weep  for  yourselves.”  The  way  of  faith  draw- 
ing virtue  out  of  Christ's  death,  it  is  especially  to  look  to  the  scope,  and 
drift  of  Christ  in  his  sufferings;  as  God  looks  principally  to  the  meaning 
of  the  spirit  in  prayer;  so  doth  faith  look  principally  to  the  meaning  of 
Christ  in  his  sufferings : mistake  not,  my  meaning  is  not  that  we  should  be 


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393 


CHAP.  III.] 

ignorant  of  the  history  of  Christ’s  death,  or  of  the  manner  of  Christ’s 
sufferings ; you  see  we  have  opened  it  largely,  and  followed  it  close  from 
first  to  last:  but  we  must  not  stick  there,  we  should,  above  all,  look  to  the 
mind  and  heart  of  Christ  in  all  this  : some  observe,  that  both  in  the  Old 
and  New  Testament  we  find  this  method  ; first  the  history,  and  then  the 
mystery ; first  the  manner,  and  then  the  meaning  of  Christ’s  sufferings ; 
as  in  the  Old  Testament,  we  have  first  the  history  in  Psalm  22,  written  by 
David  ; and  then  the  mystery  in  Isa.  53,  written  by  Isaiah ; and  in  the 
New  Testament  we  have  first,  the  manner  of  his  suffering,  written  at  large 
by  all  the  evangelists ; and  then  the  meaning,  written  by  the  apostles  in 
all  their  epistles.  Now,  accordingly  are  the  acts  of  faith  ; we  must  first 
“ look  on  Jesus  as  lifted  up,”  and  then  look  at  the  end  and  meaning,  why 
was  this  Jesus  thus  lifted  up  ? Well,  but  you  may  demand,  what  was  the 
end,  the  plot,  the  great  design  of  Christ  in  this  respect  ? 

I answer,  some  ends  were  remote,  and  others  were  more  immediate  ; but 
omitting  ail  those  ends  that  are  remote,  his  glory,  our  salvation,  &c.,  I 
shall  only  answer  in  these  particulars. 

1.  One  design  of  Christ’s  death,  was  to  redeem  us  from  the  slavery  of 
death  and  hell,  “ lie  hath  redeemed  us  from  the  curse  of  the  law,  being 
made  a curse  for  us,  as  it  is  written,  Cursed  is  every  one  that  hangeth  on 
a tree,”  Gal.  3 : 13.  Hence  it  is,  that  we  say,  That  “ by  his  sufferings 
Christ  hath  redeemed  us  from  hell,  and  by  his  doings  Christ  hath  given  us 
a right  to  heaven;  he  was  made  under  the  law,”  Gal.  3:4,  5.  Alas!  we 
were  carnal,  sold  under  sin,  whereupon  the  law  seized  on  us,  locked  us  up 
as  it  were  in  a dungeon ; yea,  the  sentence  passed,  and  we  but  waited  for 
execution;  now  to  get  us  rid  from  this  dismal,  damnable  estate,  Christ  him- 
self is  made  under  the  law,  that  he  might  redeem  us  : redeem  us,  How  ? 
Not  by  way  of  entreaty,  to  step  in  and  beg  our  pardon ; that  would  not 
serve  the  turn;  sold  we  were,  and  bought  we  must  be;  a price  must  be  laid 
down  for  us,  it  was  a matter  of  redemption,  but  with  what  must  we  be  re- 
deemed ? Surely  with  no  easy  price:  ah  I no,  it  cost  him  dear,  and  very 
dear,  “ Ye  were  cot  redeemed  with  corruptible  things,  as  silver  and  gold, 
but  with  the  precious  blood  of  Christ,”  1 Fet.  1 : 18.  His  precious  blood 
was  the  price  we  stood  him,  which  he  paid  when  “ he  gave  his  life  a ran- 
som for  many,”  Matth.  20  : 28,  the  case  stood  thus  betwixt  Christ  and  us 
in  this  point  of  redemption,  we  all  like  a crew  or  company  of  malefactors, 
were  ready  to  suffer,  and  to  be  executed  : now,  what  said  Christ  to  this  ? 
“Why,  I will  come  under  the  law,  said  Christ,  I will  suffer  that  which  they 
should  suffer,  I will  take  upon  me  their  execution,  upon  condition  I may 
redeem  them  :”  Now  this  he  did  at  his  death ; and  this  was  the  end  wThy  he 
died,  that  by  his  death  we  might  be  redeemed  from  the  slavery  of  death 
and  hell. 

2.  Another  design  of  Christ’s  death,  was  to  free  us  from  sin;  not  only 
would  he  remove  the  effect,  but  he  would  take  away  the  cause  also,  “ whom 
God  hath  set  forth  to  be  a propitiation — for  the  remission  of  sin,  Horn. 
3 : 25. — Behold  the  Lamb  of  God  which  taketh  away  the  sins  of  the  world, 
John  1 : 29. — He  hath  made  him  to  be  sin  for  us,  who  knew  no  sin,  that 
we  might  be  made  the  righteousness  of  God  in  him,”  2 Cor.  5 : 21.  — 
“ Once  hath  he  appeared  to  put  away  sin  by  the  sacrifice  of  himself,  Heb. 
9 : 26. — And  the  blood  of  Jesus  Christ  his  Son  cleanseth  us  from  sin,”  1 
John  1 : 7.  This  was  the  plot  which  God  by  an  ancient  design  aimed  at 
in  the  sufferings  of  Jesus  Christ ; that  he  would  take  away  sin  ; and  thus 
faith  must  take  it  up,  aud  look  upon  it.  When  Peter  had  set  forth  the 
heiuousuess  of  the  Jews’  sin,  in  killing  Christ,  he  tells  them  at  last  of 
that  design  of  old,  “All  this  was  done,  (said  he,)  by  the  determinate 
cuuucil  of  God,”  Acts  2 : 23.  His  meaning  was,  first  to  humble  them, 


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[BOOK  IV. 


and  then  to  raise  them  up,  q.  d.  it  was  not  so  much  they  that  wrought  his 
death,  as  the  decree  of  God,  and  the  agreement  of  God  and  Christ  ; there 
was  an  ancient  contrivement  that  Jesus  Christ  should  die  for  sin,  and  that 
all  our  sins  should  be  laid  on  the  back  of  Jesus  Christ;  and  therefore  he 
seems  to  speak  comfort  to  them  in  this,  that  however  they  designed  it,  yet 
God  and  Christ  designed  a further  end  in  it  than  they  imagined,  even  the 
remission  of  sins ; “ Who  was  delivered  to  death  for  our  sins,  and  rose 
again  for  our  justification,”  Rom.  4 : 25.  The  death  of  Christ  (as  one 
observes)  was  the  greatest  and  strangest  design  that  ever  God  undertook;  nnd 
therefore,  sure  he  had  an  end  proportionable  to  it : God  that  willeth  not 
the  death  of  a sinner,  would  not  for  any  inferior  end  will  the  death  of  his 
Son,  whom  he  loved  more  than  all  the  world  besides;  it  must  needs  be 
some  great  matter  for  which  God  should  contrive  the  death  of  his  Son,  and 
indeed  it  could  be  no  less  than  to  remove  that  which  he  most  hated,  and 
that  was  sin.  Here  then  is  another  end  of  Christ’s  death,  it  was  for  the 
remission  of  sin,  one  main  part  of  our  justification. 

3.  Another  design  of  Christ’s  death  was  to  mortify  our  members  which 
are  upon  the  earth.  Not  only  would  he  remit  sin,  but  he  would  destroy 
it,  kill  it,  crucify  it;  he  would  not  have  it  “ reign  in  our  mortal  bodies, 
that  we  should  obey  it  in  the  lusts  thereof,”  Rom.  6 : 12.  This  design  the 
apostle  sets  out  in  these  words,  “ He  bare  our  sins  in  his  own  body  upon 
the  tree,  that  we  being  dead  unto  sin,  should  live  unto  righteousness,” 
1 Pet.  2 : 24.  Christ  by  his  death  had  not  only  a design  to  deliver  us  from 
the  guilt  of  sin,  but  also  from  the  power  of  sin  ; “ God  forbid  that  I should 
glory,  save  in  the  cross  of  our  Lord  Jesus  Christ,  by  whom  the  world  is 
crucified  to  me,  and  I unto  the  world,”  Gal.  6 : 14.  Paul  was  a mortified 
man,  dead  to  the  world,  and  dead  to  sin,  but  how  came  he  so  to  be?  Why, 
this  he  attributes  to  the  cross  of  Christ,  to  the  death  of  Christ;  the  death 
of  Jesus  was  the  cause  of  this  death  in  Paul,  “ How  much  more  shall  the 
blood  of  Christ  — purge  your  consciences  from  dead  works  to  serve  the 
living  God  ?”  Heb.  9 : 14.  There  is  in  the  death  of  Christ,  first,  a value, 
and  secondly,  a virtue;  the  former  is  available  to  our  justification,  the 
latter  to  our  sanctification  : now  sanctification  hath  two  parts,  mortification, 
and  vivification  ; Christ’s  death  or  passive  obedience  is  more  properly  con- 
ducive to  the  one,  his  life  or  active  obedience  to  the  other.  Hence  believers 
are  said  to  be  “ ingrafted  with  Christ  in  the  likeness  of  his  death,”  Rom. 
6 : 5.  There  is  a kind  of  likeness  betwixt  Christ  and  Christians:  Christ 
died,  and  the  Christian  dies;  Christ  died  a natural  death,  and  a Christian 
dies  a spiritual  death  ; Christ  died  for  sin,  and  the  Christian  dies  to  sin  : 
this  was  another  end  of  the  death  of  Christ ; there  issues  from  his  death  a 
mortifying  virtue,  causing  the  death  of  sin  in  a believer’s  soul,  one  main 
part  of  our  sanctification. 

0 my  soul  look  to  this,  herein  lies  the  pith  and  marrow  of  the  death 
of  Christ;  and  if  now  thou  wilt  but  act  and  exercise  thy  faith  in  this  re- 
spect, How  mightest  thou  draw  the  virtue  and  efficacy  of  his  death  into 
thy  soul?  Rut  here  is  the  question,  How  should  1 manage  my  faith,  or 
how  should  1 act  my  faith,  to  draw  down  the  virtue  of  Christ’s  death,  and 
so  to  feel  the  virtue  of  Christ’s  death  in  my  soul-mortifying,  crucifying  and 
killing  sin  ? 

1 answer,  1.  In  prayer,  meditation,  self-examination,  receiving  of  the 
Lord’s  Supper,  &c.  I must  propound  to  myself  and  soul  the  Lord  Jesus 
Christ,  as  having  undertaken  and  performed  that  bitter  and  painful  work 
of  suffering,  even  unto  death,  yea,  that  of  the  cross,  as  it  is  held  out  in  the 
history  and  narrative  of  the  gospel.  2.  I must  really  and  steadfastly 
believe,  and  firmly  assent,  that  those  sufferings  of  Christ,  so  revealed  arid 
discovered,  were  real  and  true,  undoubted,  and  every  way  unquestionable 


CHAP.  III.] 


LOOKING  UNTO  JESUS. 


895 


as  in  themselves.  3.  I must  look  upon  those  grievous,  bitter,  cruel,  pain- 
ful, and  withal  opprobrious,  execrable,  shameful  sufferings  of  Christ,  as 
very  strange  and  wonderful ; but  especially  considering  the  spiritual  part 
of  "bis  sufferings,  viz .,  the  sense  and  apprehension  of  God’s  forsaking,  and 
afflicting  him  in  the  day  of  his  fierce  anger,  I should  even  be  astonished 
and  amazed  thereat ; what  ? that  the  Sou  of  God  should  lay  his  head  on 
the  block,  under  the  blow  of  divine  justice?  That  he  should  put  himself 
under  the  wrath  of  his  heavenly  Father  ? That  he  should  enter  into  the 
combat  of  God’s  heavy  displeasure,  and  be  deprived  of  the  sense  and  feel- 
ing of  his  love  and  mercy,  and  wonted  comfort?  How  should  I but  stand 
aghast  at  these  so  wonderful  sufferings  of  Jesus  Christ?  4.  I must  weigh 
and  cousider  what  it  was  that  occasioned  and  caused  all  this,  viz. : Sin,  yea, 
my  sin,  yea,  this  and  that  sin  particularly.  This  comes  nearer  home  ; and 
from  this  I must  now  gather  in  these  several  conclusions.  As, — 

1.  It  was  the  design  of  Christ,  by  his  sufferings,  to  give  satisfaction  to 
the  infinite  justice  of  God  for  sin.  2.  It  was  intended  and  meant  (at  least 
in  a second  place)  to  give  out  to  the  world  a most  notable  and  eminent 
instance  and  demonstration  of  the  horridness,  odiousness,  and  execrable- 
ness of  sin,  since  no  less  than  all  this,  yea,  nothing  else  but  this  would 
serve  the  turn  to  expiate  it,  and  atone  for  it.  3.  It  holds  forth  again,  as 
sin  is  horrid  in  itself,  so  it  cannot  but  be  exceeding  grievous  and  offen- 
sive to  Christ;  Oh  ! it  cost  him  dear,  it  put  him  to  all  this  pain  and  torture, 
it  made  him  cry  out,  “My  God,  my  God,  why  hast  thou  forsaken  me?” 
How  then  should  it  but  offend  him  above  all,  above  any  thing  in  the  world  ? 
4.  If  therefore  there  be  in  me  any  spark  of  love  towards  Christ,  or  any 
likeness  to  Christ,  or,  if  I would  have  Christ  to  bear  any  affection,  love, 
regard,  or  respect  unto  me,  it  will  absolutely  behoove  me,  by  all  means,  to 
loathe  sin,  and  to  cast  it  away  from  me,  and  to  root  it  up,  to  quit  my  hands 
and  to  rid  my  heart  of  it.  The  truth  is,  I cannot  possibly  give  forth  a 
more  pregnant  proof  of  my  sincere  love,  entire  affection,  respect,  confor- 
mity, resemblance,  sympathy  to,  and  with  Christ,  than  by  offering  all  vio- 
lence, using  all  holy  severity  against  sin  for  his  very  sake. 

Now,  when  the  heart  is  thus  exercised,  God  by  his  Spirit  will  not  fail 
to  meet  us  : our  desire  and  endeavor  of  soul  to  weaken  and  kill  sin  in  the 
soul  is  not  without  its  reward  : but  especially  when  sin  hath  in  this  way, 
and  by  this  means,  lost  the  affection  of  the  soul,  and  is  brought  in  hatred 
and  disesteem,  it  decays,  and  dies  of  itself,  for  it  only  liveth  and  flourish- 
eth  by  the  warm  affections,  good  thoughts,  and  opinion  that  the  soul  hath 
of  it.  So  that  matters  going  thus  in  the  heart,  the  influence  that  should 
nourish  and  maintain  sin  is  cut  off,  and  it  withers  by  degrees,  till  it  be 
finally  and  fully  destroyed. 

Thus  for  directions;  now  for  the  encouragements  of  our  faith  to  believe 
in  Christ’s  death.  Consider, — 

1.  The  fulness  of  this  object,  Christ  crucified;  there  is  a transcendent 
all-sufficiency  in  the  death  of  Christ.  In  a false  sense  it  contains  in  it 
universal  redemption  : it  is  sufficient  for  the  redemption  of  every  man  in 
the  world,  yea,  and  effectual  for  all  that  have  been,  are,  or  shall  be  called 
into  the  state  of  grace,  whether  Jews  or  Gentiles,  bond  or  free.  I know 
some  hold,  that  Christ  died  for  all  and  every  man  with  a purpose  to  save; 
only  thus  they  explicate.  1.  That  Christ  died  for  all  men,  considered  in 
the  common  lapse  or  fall,  but  not  as  obstinate,  impenitent,  or  unbelievers; 
he  died  not  for  such  as  such.  2.  That  Christ  died  for  all  men  in  respect 
of  the  request  or  impenetration  of  salvation ; but  the  application  thereof 
is  proper  to  believers.  3.  That  Christ  died  not  to  bring  all  or  any  man 
actually  to  salvation,  but  to  purchase  salvability  and  reconciliation  so  far-, 
as  that  God  might  and  would  ( salva  justitia)  deal  with  them  on  terms  of 


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[BOOK  IV. 


a better  covenant.  4.  That  Christ  hath  purchased  salvability  for  all  men, 
but  faith  and  regeneration  he  hath  merited  for  none ; because  God  is 
bound  to  give  that  which  Christ  hath  merited  of  him,  although  it  be  not 
desired,  or  craved.  I cannot  assent  to  these  positions;  but  this  far  I grant, 
that  Christ’s  death  in  itself  is  a sufficient  price  and  satisfaction  to  God  for 
all  the  world;  and  that  also  it  is  effectual  in  many  particulars  to  all  men 
respectively  in  all  the  world  : every  man  in  one  way  or  other  hath  the  fruit 
of  Christ’s  death  conferred  upon  him;  but  this  fruit  is  not  of  one  kind, 
for,  1.  Some  fruit  is  common  to  every  man,  as  the  earthly  blessings,  which 
infidels  enjoy,  may  be  termed  the  fruits  of  Christ’s  death.  2.  Other  fruit 
is  common  to  all  the  members  of  the  visible  church,  as  to  be  called  by 
the  word,  to  enjoy  the  ordinances,  to  live  under  the  covenant,  to  partake 
of  some  graces  that  come  from  Christ.  3.  Other  fruit  is  indeed  peculiar 
to  the  saints  of  God,  as  faith  unfeigned,  regeneration,  pardon  of  sin,  adop- 
tion, &c.  And  yet  this  fruit  is  universal  to  all  the  saints,  whether  Jews 
or  Gentiles  : in  which  sense  speaks  the  apostle,  “ He  spared  not  his  own 
Son,  but  delivered  him  up  for  us  all,”  Rom.  8 : 32. — And  “ he  gave  him- 
self a ransom  for  all,”  1 Tim.  2 : 6. — “And  God  hath  concluded  them  all 
in  unbelief,  that  he  might  have  mercy  upon  all,”  Rom.  11 : 32. — And  “by 
the  righteousness  of  one,  the  free  gift  came  upon  all  men  unto  justification 
of  life,  Rom.  5 : 18. — He  tasted  of  death  for  all  men,”  Heb.  2 : 9. — or  dis- 
tributive^ for  every  man.  All  which  texts  are  rightly  interpreted  by 
Caiaphas,  “ He  prophesied  that  Jesus  should  die  for  that  nation,  and  not 
for  that  nation  only,  but  that  also  he  should  gather  together  in  one  the 
children  of  God  that  were  scattered  abroad,”  John  11  : 51,  52.  And  thus 
John  brings  in  the  four  beasts,  and  four  and  twenty  elders,  saying,  “Thou 
art  worthy  to  take  the  book,  and  to  open  the  seals  thereof,  for  thou  wast 
slain,  and  hast  redeemed  us  to  God  by  thy  blood,  out  of  every  kindred,  and 
tongue,  and  people,  and  nation,”  Rev.  5 : 9,  and  thus  Paul  rightly  argues, 

“ Is  he  the  God  of  the  Jews  only  ? Is  he  not  of  the  Gentiles  also?  yes,  of 
the  Gentiles  also,”  Rom.  3 : 29.  0 the  fulness  of  Christ’s  death  ! — Many 

are  apt  to  complain,  “ Would  Christ  die  for  me  ? Why,  alas,  I am  an  alien, 

1 am  not  of  the  commonwealth  of  Israel,  I am  a dog,  I am  a sinner,  a 
grievous  sinner,  a sinner  of  the  Gentiles  and  what  then  ? “ Ye  who 
sometimes  w7ere  afar  off,  are  now  made  nigh  by  the  blood  of  Christ,  for  he 
is  our  peace,  who  hath  made  both  one,  and  hath  broken  down  the  middle 
wall  of  partition  between  us,  that  he  might  reconcile  both  unto  God  in  one 
body  by  the  cross.”  Eph.  2 : 13,  14,  16.  Oh  ! what  encouragement  is 
this  for  thee  to  believe  thy  part  in  the  death  of  Christ? 

2.  Consider  the  worth,  the  excellency  of  this  glorious  object,  Christ 
crucified.  There  is  an  infinity  of  worth  in  the  death  of  Christ;  and  this 
ariseth,  1.  From  the  dignity  of  his  person,  he  was  God-man;  the  death  of 
angels  and  men,  if  put  together,  could  not  have  amounted  to  the  excel- 
lency of  Christ’s  death  : stand  amazed,  0 believer,  thou  hast  gained  by 
thy  loss,  thou  hast  lost  the  righteousness  of  a creature,  but  the  righteous- 
ness of  an  iufinite  person  is  now  made  thine  : hence  it  is  many  times 
called  the  “righteousness  of  God,”  Rom.  10:3;  2 Cor.  5:21.  Both  be- 
cause Christ  is  God,  and  because  it  is  such  a righteousness  as  God  is  sat- 
isfied with  : he  looks  for  no  better,  yea,  there  can  be  no  better.  2.  This 
worth  is  not  only  in  respect  of  the  dignity  of  the  person,  but  also  in  re- 
spect of  the  price  offered : 0 it  was  the  blood  of  Christ,  one  drop  whereof 
is  of  more  worth  than  thousands  of  gold  and  silver ! it  was  this  “ blood  that 
purchased  the  whole  church  of  God,”  Acts  20  : 28,  which  a thousand 
worlds  of  wealth  could  never  have  done.  This  worth  is  not  only  in  re- 
spect of  the  person  and  price  neither,  but  also  in  respect  of  the  manner  of 
the  oblation,  i Pet.  1 : 18.  Christ  must  die  on  the  cross,  as  it  was  deter- 


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CHAP.  III.] 

mined : the  price  in  itself  is  not  enough,  unless  it  he  ordered  and  propor- 
tioned according  to  the  will  of  him  who  is  to  be  satisfied  : if  a man  should 
give  for  a captive  prisoner  an  infinite  sum  of  money,  sufficient  in  itself  to 
redeem  a thousand,  yet,  if  not  according  to  such  a way  as  the  conqueor 
prescribeth,  if  not  according  to  the  condition,  it  could  not  be  called  a sat- 
isfaction. Now  this  was  the  condition  that  Christ  must  die,  and  die  that 
death  of  the  cross;  and  accordingly  he  undertook  and  performed,  which 
set  a lustre,  and  glory,  and  excellency,  and  worth  upon  his  death.  0 the 
worth,  0 the  excellency  of  this  death  of  Christ ! — Many  are  apt  to  com- 
plain, 0 the  filth  of  my  sins!  uO  the  injuries  and  unkindness  that  have 
been  in  mine  iniquities  ! It  is  not  my  misery,  my  destruction  that  so  much 
troubles  me,  as  that  God  is  displeased.”  Sweet  soul ! turn  thine  eyes 
hither ; surely  this  death  of  Christ  is  more  satisfactory  to  God,  than  all  thy 
sins  possibly  can  be  displeasing  to  God,  there  was  more  sweet  savor  in 
Christ’s  sacrifice,  than  there  could  be  offence  in  all  thy  sins;  the  excel- 
lency of  Christ’s  death  in  making  righteous,  doth  superabound  the  filthi- 
ness of  sin  in  making  a sinner.  Come  on  then,  and  close  with  Christ 
upon  this  encouragement : there  is  a dignity,  an  excellency  in  this  object 
of  faith,  Christ  crucified. 

3.  Consider  the  suitableness  of  this  blessed  object,  the  death  of  Christ. 
There  is  in  it  a suitableness  to  our  sinful  condition ; -whatsoever  the  sin  is, 
it  is  the  cry  of  some,  “ They  dare  not  believe,  they  dare  not  touch  Christ 
crucified,  they  dare  not  approach  to  that  precious  blood,  because  of  this  sin, 
aud  that  sin,  and  the  other  sin.”  Whereas  in  the  death  and  blood  of  Christ 
(if  they  could  but  take  a full  view  of  it)  they  might  find  something  suitable 
to  their  state  : as  for  instance  suppose  thy  sin  the  greatest  sin  imaginable, 
except  that  against  the  Holy  Ghost,  art  thou  a murderer?  Hast  thou  had 
thy  hands  imbrued  in  the  blood  of  saints?  Why,  see  now  how  Christ,  for 
thy  sake,  was  esteemed  of  the  Jews  a murderer,  and  worse  than  a murderer. 
Barabbas  is  preferred  before  Jesus,  Barabbas  is  released,  and  Jesus  mur- 
dered; yea,  his  blood  is  shed  to  wash  away  thy  blood-shed:  art  thou  a sor- 
cerer, a necromancer?  Is  thy-  sin  the  sin  of  Manasseh,  of  whom  it  is  said, 
That  “he  used  enchantments,  and  witchcrafts;  and  dealt  with  a familiar 
spirit,  and  with  wizards,”  2 Chron.  33  : 6 Why,  see  now  how  Jesus  Christ, 
for  thy  sake,  was  esteemed  of  the  Jews  as  an  impostor,  an  enchanter;  for  so 
some  say,  that  he  got  the  name  of  God,  and  sewed  it  in  his  tbigh ; and  by 
virtue  thereof  he  wrought  all  his  miracles;  and  they  commonly  reported  of 
him  that  he  had  a devil,  and  that  “ he  cast  out  devils,  through  Beelzebub, 
prince  of  devils.”  Art  thou  a blasphemer?  Hast  thou  joined  with  those  in 
these  sad  times,  who  have  opened  their  mouths  against  the  God  of  heaven, 
enough  to  make  a Christian  rend  his  heart,  and  weep  in  blood?  Why,  see 
now  how  Jesus  for  thy  sake  was  judged  of  Caiaphas,  and  all  the  Sanhedrim, 
for  a blasphemer  of  God,  and  that  in  the  highest  kind  of  blasphemy,  as 
making  himself  equal  with  God  : yea,  see  how  “ the  high  priest  rends  his 
clothes,  saying,  He  hath  spoken  blasphemy,”  Matth.  26  : 65.  Surely  all  this 
he  endured,  that  every  blasphemer  may  find  mercy,  if  they  will  but  come 
iu,  and  believe  in  Jesus.  I might  instance  in  other  sins,  Art  thou  a traitor, 
a glutton,  a drunkard,  a wine-bibber,  a thief,  a seducer,  a companion  of  sin- 
ners? Why,  see  now  how  Jesus  Christ  was  for  thy  sake  thus  called,  reputed, 
accounted  : whatever  the  sin  is,  there  is  something  in  Christ  that  answers 
that  very  sinfulness;  thou  art  a sinner,  and  he  is  made  sin  to  satisfy  the 
wrath  of  God  even  for  thy  sin ; thou  art  such,  and  such  a sinner,  and  he  is 
accounted  such,  and  such  a sinner  for  thy  sake,  that  thou  mightest  find  in 
him  something  suitable  to  thy  condition,  and  so  the  rather  be  encouraged 
to  believe,  that  in  him,  and  through  him,  all  thy  sins  shall  be  done  away. 
Away,  away  unbelief,  distrust,  despair ! you  see  now  the  brazen  serpent 


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[BOOK  IY. 


lifted  up,  you  see  what  a blessed  object  is  before  you ; 0 believe  ! 0 look  up 
unto  Jesus ' 0 believe  in  him  thus  carrying  on  the  work  of  thy  salvation  in 
his  death. 

Sect.  VI.  — Of  loving  Jesus  in  that  respect. 

6.  Let  us  love  Jesus  as  carrying  on  the  great  work  of  our  salvation  for 
us,  during  his  sufferings  and  death.  What,  did  he  suffer  and  die  ? “ Greater 
love  than  this  hath  no  man,  that  a man  should  give  his  life  for  his  friends  ;” 
— u But  God  commendeth  his  love  towards  us,  in  that  while  we  were  yet 
sinners,  Christ  died  for  us,”  Bom.  5 : 8.  Why,  here  is  an  argument  of  love 
indeed.  How  should  we  but  love  him,  who  hath  thus  loved  us  ? In  pro- 
secution of  this,  I have  no  more  to  do,  but  first  to  show  Christ’s  love  to  us, 
and  then  to  exercise  our  love  to  him  again. 

1.  For  his  love  to  us,  had  not  God  said  it,  and  the  Scriptures  recorded  it, 
who  would  have  believed  our  reports?  Yet  Christ  hath  done  it,  and  it  is 
worth  our  while  to  weigh  it,  and  consider  it  in  a holy  meditation.  Indeed 
with  what,  less  than  ravishment  of  spirit  can  I behold  the  Lord  Jesus,  who, 
from  everlasting,  was  clothed  with  glory  and  majesty,  now  wrapped  in  rags, 
cradled  in  a manger,  exposed  to  hunger,  thirst,  weariness,  danger,  contempt, 
poverty,  revilings,  scourgings,  persecution  ? But  to  let  them  pass,  into 
what  ecstasies  may  I be  cast,  to  see  the  Judge  of  all  the  world  accused, 
judged,  condemned  ? To  see  the  Lord  of  life  dying  upon  the  tree  of  shame 
and  curse  ? To  see  the  eternal  Son  of  God  struggling  with  his  Father’s 
wrath  ? To  see  him,  who  had  said,  “ I and  my  Father  are  one,”  sweating 
drops  of  blood  in  his  agony,  and  crying  out  on  the  cross,  “ My  God,  my 
God,  why  hast  thou  forsaken  me?”  Oh!  whither  hath  his  love  to  man- 
kind carried  him  ? Had  he  only  sent  his  creatures  to  serve  us,  had  he  only 
sent  his  prophets  to  advise  us  in  the  way  to  heaven,  had  he  only  sent  his 
angels  from  his  chamber  of  presence  to  attend  upon  us,  and  minister  to  us, 
it  had  been  a great  deal  of  mercy;  or  if  it  must  be  so,  had  Christ  come  down 
from  heaven  himself,  but  only  to  visit  us,  or  had  he  come  only  and  wept 
over  us,  saying,  “ Oh  ! that  you  had  known,  even  you,  in  this  your  day,  the 
things  belonging  to  your  peace  ! Oh  ! that  you  had  more  considered  of  my 
goodness  ! Oh  , that  you  had  never  sinned  !”  This  would  have  been  such  a 
mercy  as  that  all  the  world  would  have  wondered  at  it;  but  that.  Christ  him- 
self should  come  and  lay  down  his  blood,  and  his  life,  and  all  for  his  people, 
and  yet  I am  not  at  the  lowest,  that  he  should  not  only  part  with  life,  but 
part  with  the  sense  and  sweetness  of  God’s  love,  which  is  a thousand  times 
better  than  life,  “ Thy  loving  kindness  is  better  than  life,”  Psa.  63  : 3. 
That  he  should  be  content  to  be  accursed,  that  we  might  be  blessed ; that 
he  should  be  content  to  be  forsaken,  that  we  might  not  be  forsaken ; that  be 
should  be  content  to  be  condemned,  that  we  might  be  acquitted : oh  ! what 
raptures  of  spirit  can  be  sufficient  for  the  admiration  of  this  so  infinite 
mercy  ? Be  thou  swallowed  up,  0 my  soul,  in  this  depth  of  divine  love, 
and  hate  to  spend  thy  thoughts  any  more  upon  the  base  objects  of  this 
wretched  world,  when  thou  hast  such  a Saviour  to  take  them  up.  Come, 
look  on  thy  Jesus,  wrho  died  temporally,  that  thou  mightest  live  eternally^, 
who  out  of  his  singular  tenderness,  would  not  suffer  thee  to  burn  in  hell, 
for  ten,  twenty,  thirty,  forty,  an  hundred  years,  and  then  recover  thee ; by 
which,  notwithstanding,  he  might  better  and  deeper  have  imprinted  in  thee 
the  blessed  memory  of  a dear  Redeemer;  no,  no:  this  was  the  article  be- 
twixt him  and  his  Father,  “ That  thou  shouldest  never  come  there.”  See, 
but  observe  but  Christ’s  love  in  that  mutual  agreement  betwixt  God  and 
Christ, , “ On  ! I am  pressed  (saith  God)  with  the  sins  of  the  world,  as  a cart 
is  pressed  that  is  full  of  sheaves;  come,  my  Son,  either  thou  must  suffer,  or 
I must  damn  the  world.”  Accordingly  I may  imagine  the  attributes  of 


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CHAP.  III.] 


God  to  speak  to  God,  Mercy  cries,  I am  abused ; and  patience  cries,  I am 
despised ; and  goodness  cries,  I am  wronged ; and  holiness  cries,  I am  con- 
tradicted : and  all  these  come  to  the  Father  for  justice,  crying  to  him,  “ That 
all  the  world  were  opposers  of  his  grace  and  Spirit;  and  if  any  bq  saved, 
Christ  must  be  punished/'  In  this  case  we  must  imagine  Christ  stepped 
in:  “rather  than  so,  (saith  Christ)  I will  bear  all,  and  undertake  the  satis- 
fying of  all/'  And  now  look  upon  him,  he  hangs  on  the  cross  all  naked, 
all  torn,  all  bloody,  betwixt  heaven  and  earth,  as  if  he  were  cast  out  of  hea- 
ven : aud  also  rejected  by  earth  : he  has  a crown  indeed,  but  such  a one  as 
few  men  will  touch;  none  will  take  from  him;  and  if  any  rash  man  will 
have  it,  he  must  tear  hair,  skin  and  all,  or  it  will  not  come  : his  hair  is  all 
clotted  with  blood,  his  face  all  clouded  with  black  and  blue;  he  is  all  over 
so  pitifully  rent,  outwards,  inwards,  body  and  soul.  I will  think  the  rest, 
alas!  when  I have  spoken  all  I can,  I shall  speak  under  it;  had  I the 
tongues  of  men  and  angels,  I could  not  express  it.  Oh  ! love  more  deep 
than  hell ! Oh  ! love  more  high  than  heaven  ! the  brightest  seraphims  that 
burn  in  love,  are  but  as  sparkles  to  that  mighty  flame  of  love  in  the  heart 
of  Jesus. 

2.  If  this  be  Christ's  love  to  us,  what  is  that  love  we  owe  to  Christ  ? Oh 
now  for  an  heart  that  might  be  somewise  answerable  to  these  mercies  ! Oh 
for  a soul  sick  of  love,  yea,  sick  unto  death  ? How  should  I be  otherwise, 
or  any  less  affected  ? This  only  sickness  is  our  health,  this  death  our  life, 
and  not  to  be  thus  sick  is  to  be  dead  in  sins  and  trespasses : why  surely  I 
have  heard  enough,  for  which  to  love  Christ  for  ever.  The  depths  of  God's 
grace  are  bottomless,  they  pass  our  understandings,  yet  they  recreate  our 
hearts ; they  give  matter  of  admiration,  yet  they  are  not  devoid  of  consola- 
tion : 0 God  raise  up  our  souls  to  thee;  and  if  our  spirits  be  too  weak  to 
know  thee,  make  our  affections  ardent  and  sincere  to  love  thee. 

Surely  the  death  of  Christ  requires  this,  and  calls  for  this  : many  other 
motives  we  may  draw  from  Christ,  aud  many  other  motives  are  laid  down 
in  the  gospel;  and  indeed  the  whole  gospel  is  no  other  thing  than  a motive 
to  draw  man  to  God  by  the  force  of  God’s  love  to  man  : in  this  sense  the 
holy  scriptures  may  be  called,  The  book  of  true  love,  seeing  therein  God 
both  unfolds  his  love  to  us,  aud  also  binds  our  love  to  him ; but  of  all  the 
motives  we  may  draw  from  Christ,  and  of  all  the  arguments  we  may  find  in 
the  gospel  of  Christ,  there  is  none  to  this,  the  death  of  Christ,  the  blood  of 
Jesus ; is  not  this  such  a love-letter,  as  never,  never  was  the  like  ? Head 
these  words,  “ for  his  great  love  wherewith  he  loved  us,"  Eph.  2 :4.  Or, 
if  you  cannot  read,  observe  the  hieroglyphics,  every  stripe  is  a letter,  every 
nail  is  a capital  letter,  every  bruise  is  a black  letter;  his  bleeding  wounds 
are  as  so  many  rubrics  to  show  upon  record  : oh  ! consider  it,  is  not  this  a 
great  love?  Are  not  all  mercies  wrapt  up  in  this  blood  of  Christ  ? It  may 
be  thou  hast  riches,  honors,  friends,  means ; oh  ! but  thank  the  blood  of 
Christ  for  all  thou  hast;  it  may  be  thou  hast  grace,  and  that  is  better  than 
corn,  or  wine,  or  oil : oh  ! but  for  this  thank  the  blood  of  Jesus,  surely  it 
was  the  blood  of  Christ  that  did  this  for  thee  ; thou  wast  a rebellious  soul, 
thou  hadst  an  hard  and  filthy  heart,  but  Christ's  blood  was  the  fountain 
opened,  and  it  took  away  all  sin  and  all  uncleanness;  Christ,  in  all,  and 
Christ  above  all.  And  what,  wilt  thou  not  love  him  ? Oh  ! that  all  our 
words  were  words  of  love,  and  all  our  labors  labors  of  love,  and  all  our 
thoughts  thoughts  of  love,  that  we  might  speak  of  love,  and  muse  of  love, 
and  love  this  Christ  who  first  loved  us,  with  all  our  heart,  and  soul,  and 
might ! What,  wilt  thou  not  love  Jesus  Christ  ? Let  me  ask  thee  then, 
Whom  wilt  thou  love,  or  rather  whom  canst  thou  love,  if  thou  lovest  not 
him  ? If  thou  sayest,  “ I love  my  friends,  parents,  wife,  children ;"  oh ! 
but  love  Christ  more  than  these;  a friend  would  be  an  enemy,  but  that  the 


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blood  of  Christ  doth  frame  his  heart,  a wife  would  be  a trouble,  but  that 
the  blood  of  Christ  doth  frame  her  heart ; all  mercies  are  conveyed  to  us 
through  this  channel;  oh  ! who  would  not  love  the  fountain?  Consider  of 
it  agajn  and  again,  our  Jesus  thought  nothing  too  good  for  us,  he  parted 
with  his  life  and  blood,  he  parts  with  the  sense  and  feeling  of  the  love  of 
God,  and  all  this  for  us,  and  foroursakes;  ah!  my  soul,  how  shouldest  thou 
but  love  him  in  all  things,  and  by  all  means  ? 

It  is  reported  of  Ignatius,  that  he  so  continually  meditated  on  the  great 
things  Christ  suffered  for  him,  that  he  was  brought  entirely  to  love  him  : 
and  when  he  was  demanded,  why  he  would  not  forsake  Christ,  rather  than 
to  suffer  himself  to  be  torn  and  devoured  of  wild  beasts  ? He  answered, 
that  he  could  not  forget  him,  because  of  his  sufferings;  “ Oh  ! his  sufferings 
(said  he)  are  not  transient  words,  or  removable  objects,  but  they  are  indeli- 
ble characters,  so  engraven  in  my  heart,  that  all  the  torments  of  earth  can 
never  raze  them  out.”  And  being  commanded  by  that  bloody  tyrant  Trajan 
to  be  ripped  and  embowelled,  they  found  Jesus  Christ  written  upon  his  heart 
in  characters  of  gold.  Here  was  an  heart  worth  gold  ; oh  that  it  might  be 
thus  with  us  ! If  my  hands  were  all  of  love,  that  I could  work  nothing  but 
love  ; if  my  eyes  were  all  of  love,  that  I could  see  nothing  but  love ; if  my 
mind  were  all  of  love,  that  I could  think  nothing  but  love,  all  were  too  lit- 
tle to  love  that  Christ,  who  hath  thus  immeasurably  loved  me;  if  I had  a 
thousand  hearts  to  bestow  on  Christ,  and  they  most  enlarged  and  screwed 
up  to  the  highest  pitch  of  affection ; all  these  were  infinitely  short  of  what 
I owe  to  my  dear  Lord  and  dearest  Saviour.  Come,  let  us  join  hands,  “ He 
loved  us,  and  therefore  let  us  love  him ;”  if  we  dispute  the  former,  I argue 
from  the  Jews,  when  he  shed  out  a few  tears  out  of  his  eyes  at  Lazarus, 
grave;  “ Then  said  the  Jews,  Behold  how  he  loved  him  I”  John  11  : 86. 
How  much  more  truly  may  it  be  said  of  us,  for  whom  he  shed  both  water 
and  blood,  and  that  from  his  heart,  “ Behold,  how  he  loved  us  !”  why  then, 
if  our  hearts  be  not  iron ; yet,  if  they  be  iron,  how  should  they  choose  but 
feel  the  magnetical  force  of  this  loadstone  of  love  ? For  to  a loadstone  doth 
Christ  resemble  himself,  when  he  saith  of  himself;  “And  I,  if  I be  lifted 
up  from  the  earth  will  draw  all  men  unto  me.”  John  12  : 32. 

Sect.  VII. — Of  joying  in  Jesus  in  that  respect. 

7.  Let  us  joy  in  Jesus,  as  carrying  on  the  great  work  of  our  salvation 
in  his  sufferings  and  death;  what  hath  Christ  suffered  for  us  ? Hath  he 
drunk  off  all  the  cup  of  God’s  wrath,  and  left  none  for  us  ? How  should  we 
be  but  cheered  ? Precious  souls  ! why  are  you  afraid  ? There  is  no  death, 
no  hell,  “ no  condemnation  to  them  that  are  in  Christ  Jesus,”  Bom.  8 : 1. 
There  is  no  divine  justice  for  them  to  undergo,  that  have  their  share  in  this 
death  of  Christ;  oh  ! the  grace  and  mercy  tiiat  is  purchased  by  this  means 
of  Christ ! oh  ! the  waters  of  comfort  that  flow  from  the  sufferings  and  obe- 
dience of  Christ ! Christ  was  amazed,  that  we  might  be  cheered,  Christ  was 
imprisoned,  that  we  might  be  delivered;  Christ  was  accused,  that  we  might 
be  acquitted ; Christ  was  condemned,  that  we  might  be  redeemed ; Christ 
suffered  his  Father’s  wrath,  and  came  under  it,  that  the  victory  might  be 
ours,  and  that  in  the  end  we  might  see  him  face  to  face  in  glory  : is  not 
here  matter  of  joy  ? It  may  be  the  law,  and  sin,  and  justice,  and  conscience, 
and  death,  and  hell,  may  appear  as  enemies,  aud  disturb  thy  comforts ; but 
is  there  not  enough  in  the  blood  of  Christ  to  chase  them  away  ? Give  me 
leave  but  to  frame  the  objections  of  some  doubting  souls;  and  see  whether 
Christ’s  death  will  not  sufficiently  answer,  and  solve  them  all. 

1.  One  cries  thus,  “ Oh  ! I know  not  what  will  become  of  me,  my  sins 
are  ever  before  me;”  “ Against  thee,  thee  only  have  I sinned,  and  done  this 
evil  in  thy  sight,”  Psa.  51  : 3,  4.  “ I have  sinned  against  a most  dear,  aud 


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gracious,  and  merciful  God  and  Father  in  our  Lord  Jesus;  0 the  aggrava- 
tion of  my  sins ! are  they  not  sins  above  measure  sinful !” 

It  may  be  so,  but  the  blood  of  Christ  is  “a  fountain  opened  for  sins  and 
for  uncleanness,  Zech.  13  : 1. — In  him  we  have  redemption  through  his 
blood,  even  the  forgiveness  of  sins,”  Eph.  1:7.  “ He  by  himself  purged  our 
sins,  Heb.  1 : 3. — And  now  once  in  the  end  of  the  world  hath  he  appeared 
to  put  away  sin  by  the  sacrifice  of  himself,  Heb.  9 : 26. — And  Christ  was 
once  offered  to  bear  the  sins  of  many,  verse  28,  (Anenegchem ,)  to  bear  away 
the  sins  of  many  ” As  the  scape-goat  under  the  law  had  upon  his  head  all 
the  iniquities  of  the  children  of  Israel,  and  so  was  “sent  away  by  the  hand 
of  a fit  man  into  the  wilderness,”  Lev.  16  : 21,  22,  so  the  Lord  Jesus,  of 
whom  that  goat  was  a type,  had  all  the  iniquities  of  his  elect  laid  upon  him 
by  God  his  Father;  and  bearing  them,  he  took  them  away,  “ Behold  the 
Lamb  of  God  that  taketh  away  the  sins  of  the  world,”  John  1 : 29.  He 
bore  them,  and  bore  them  away ; he  went  away  with  them  into  the  wilder- 
ness, or  into  the  land  of  forgetfulness.  See  what  comfort  is  here. 

2.  Another  cries  thus,  “ Oh ! I know  not  what  will  become  of  me,  the 
law  is  mine  enemy,  I have  transgressed  the  law;  and  it  speaks  terribly, 
“ Cursed  is  everyone  that  continueth  not  in  all  things  which  are  written  in 
the  book  of  the  law  to  do  them,”  Gal.  3 : 10.  Oh  ! I have  offended  the  law, 
and  I am  under  the  curse.” 

Say  not  so,  for  by  the  death  of  Christ,  though  the  law  be  broken,  yet  the 
curse  is  removed;  the  apostle  is  clear,  “ Christ  hath  redeemed  us  from  the 
curse  of  the  law,  being  made  a curse  for  us,”  Gal.  3 : 13.  He  was  made  a 
curse  for  us,  (i.  e.')  the  fruits  and  effects  of  God’s  curse,  the  punishment  due 
to  sinners,  the  penal  curse  which  justice  required,  was  laid  upon  Christ ; 
and  by  this  means  we  are  freed  from  the  curse  of  the  law.  It  is  true,  that 
without  Christ  thou  art  under  this  law,  do,  or  die ; and  if  thou  offendest  in 
the  least  kind,  thou  shalt  perish  for  ever,  the  curse  of  the  law  is  upon  thee 
to  the  uttermost ; but  on  the  other  side,  if  thy  claim  be  right  to  the  blood 
of  Christ,  thou  art  freed  from  penalty,  not  but  that  we  may  be  corrected  and 
chastised;  but  what  is  that  to  the  eternal  curse  which  the  law  pronounceth 
against  every  sin?  We  are  freed  from  the  curse,  or  damnatory  sentence  of 
the  law,  “ There  is  no  condemnation  to  them  that  are  in  Christ  Jesus,” 
Rom.  8 : 1,  the  law  is  satisfied,  and  the  bond  is  cancelled  by  our  surety, 
Christ.  Oh  ! what  comfort  is  this  ? 

3.  Another  cries  thus,  “ Oh  ! I know  not  what  will  become  of  me,  I have 
offended  justice;  and  what,  shall  I appeal  from  the  seat  of  justice  to  the 
throne  of  grace  ? My  sins  are  gone  before,  and  they  are  knocking  at 
heaven’s  gates,  and  crying  justice,  Lord,  on  this  sinner ; I know  not  what 
will  be  the  issue,  but  either  free  grace  must  save  me,  or  I am  gone.” 

Say  not  so,  for  by  this  death  of  Christ,  free  grace  and  justice  are  both  thy 
friends.  However  some  do,  yet  certainly  thou  needs  not  to  appeal  from  the 
court  of  justice  to  the  mercy-seat;  in  this  mystery  of  godliness  there  may 
be  as  much  comfort  in  standing  before  the  bar  of  justice,  as  the  mercy-seat, 
(i.  e.)  by  standing  therein,  and  through  the  Lord  Jesus  Christ;  yea,  this  is 
the  gospel-way,  to  go  to  God  the  Father,  and  to  tender  up  to  him  the  active 
and  the  passive  righteousness  of  Christ  his  Son  for  an  atonement  and  satisfac- 
tion for  our  sins ; in  this  way  is  the  comfort  of  justification  brought ; if  we  go  to 
God  in  any  other  way  than  this,  it  is  but  in  a natural  way,  and  not  in  a true 
evangelical  way.  A man  by  nature  may  know  thus  much,  that  when  he 
hath  sinned,  he  must  seek  unto  God  for  mercy,  but  to  seek  unto  God  for  par- 
don with  a price  in  our  hands,  to  tender  up  the  merits  of  Jesus  Christ  for  a 
satisfaction  to  divine  justice  : here  is  the  mystery  of  faith  : and  yet  I speak 
not  against  relying  on  God’s  mercy  for  pardon,  but  what  need  we  to  appeal 
from  justice  to  mercy,  when  by  faith  we  may  tender  the  death  of  Christ, 
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and  so  find  acceptance  with  the  justice  of  God  itself?  Come,  soul,  and  let 
me  tell  thee  for  thy  comfort,  if  thou  hast  any  share  in  the  death  of  Christ, 
thou  hast  two  tenures  to  hold  thy  pardon  and  salvation  by,  “ Mercy  and  jus- 
tice, free  grace  and  righteousness :”  mercy  in  respect  of  thee,  and  justice  in 
respect  of  Christ;  not  only  is  free  grace  ready  to  acquit  thee,  but  a full 
price  is  laid  down  to  discharge  thee  of  all  thy  sins;  so  that  now,  when  the 
prince  of  this  world  comes  against  thee,  thou  mayest  say  in  some  sense  as 
Christ  did,  he  can  find  nothing  in  me;  for  how  can  he  accuse  me  seeing 
Christ  is  my  surety  ? Seeing  the  bond  hath  been  sued,  and  Christ  Jesus 
would  not  leave  one  farthing  unpaid.  As  Paul  said  to  Philemon  concerning 
Onesimus, “ if  he  have  wronged  thee,  or  oweth  thee  any  thing,  put  it  on  my 
account,”  so  doth  Christ  say  to  God,  if  these  have  wronged  thy  majesty,  or 
owe  thee  any  thing,  put  it  on  me.  Paul  indeed  added,  “ I Paul  have  writ- 
ten it  with  mine  own  hand;”  but  Christ  speaks  thus,  “I  Jesus  have  ratified 
and  confirmed  it  with  my  own  blood.” 

4.  Another  cries  thus,  “ Oh  ! I know  not  what  will  become  of  me,  the 
first  threat  that  ever  was,  “(in  the  day  that  thou  eatest  thereof  thou  shalfc 
surely  die,”  Gen.  2:17,)  now  sits  on  my  spirit;  methinks  I see  the  grisly 
form  of  death  standing  before  me ; Oh  ! this  is  he  that  is  the  king  of  fears, 
•the  chief  of  terrors,  the  inlet  to  all  those  plagues  in  another  world;  and  die 
I must,  there  is  no  remedy.  Oh ! I startle,  and  am  afraid  of  it.” 

And  why  so,  “ It  is  Christ  that  died,”  Rom.  8 : 84.  And  by  his  death 
he  hath  taken  away  the  sting  of  death,  that  now  the  drone  may  hiss,  but 
cannot  hurt : come,  meditate  much  upon  the  death  of  Christ,  and  thou  shalt 
find  matter  enough  in  his  death,  for  the  subduing  of  thy  slavish  fears  of 
death,  both  in  the  merit  of  it,  in  the  effect  of  it,  and  in  the  end  of  it.  1. 
In  the  merit  of  it,  Christ’s  death  is  meritorious,  and  in  that  respect,  the  writ 
of  mortality  is  but  to  the  saints  a writ  of  ease,  a passage  unto  glory.  2.  In 
the  effect  of  it,  Christ’s  death  is  the  conquest  of  death  ; Christ  went  down 
into  the  grave  to  make  a back  door,  that  the  grave  which  was  before  a 
prison,  might  now  be  a thoroughfare  ; so  that  all  his  saints  may  with  ease 
pass  through,  and  sing,  “ 0 death  where  is  thy  sting  ! 0 hell,  where  is  thy 
victory  !”  8.  In  the  end  of  it,  Christ’s  death,  amongst  other  ends,  aims  “ at 

the  ruin  of  him  that  had  the  power  of  death,  that  is  the  devil : and  to  de- 
liver them,  who  through  fear  of  death,  were  all  their  lifetime  in  bondage,” 
Heb.  2 : 14,  15.  Christ  pursued  this  end  in  dying,  to  deliver  thee  from  the 
fear  of  death;  and  if  now  thou  fearest,  thy  fearing  is  a kind  of  making 
Christ’s  death  of  none  effect.  0 come,  and  with  “joy  draw  water  out  of 
the  wells  of  salvation  ?”  Isa.  12  : 3. 

5.  Another  cries  thus,  “ Oh  ! I know  not  what  will  become  of  me  ; the 
very  thoughts  of  hell  seem  to  astonish  my  heart : methinks  I see  a little 
peep-hole  down  in  hell,  and  the  devil  roaring  there,  being  reserved  in  chains 
under  darkness,  until  the  judgment  of  the  great  day  : and  methinks  1 see 
the  damned  flaming,  and  Judas,  and  all  the  wicked  in  the  world,  and  they 
of  Sodom  and  Gomorrah,  there  lying  and  roaring,  and  gnashing  their 
teeth  : now,  I have  sinned,  and  why  should  not  I be  damned  ? Oh  ! why 
should  not  the  wrath  of  God  be  executed  on  me,  yea,  even  upon  me.” 

I answer,  the  death  of  Christ  acquits  thee  of  all,  “ Blessed  is  he  that 
hath  a part  in  the  first  resurrection,  on  such  the  second  death  hath  no 
power,”  Rev.  20  : 6.  Christ’s  death  hath  taken  away  the  pains  of  the 
second  death,  yea,  pains  and  power  too,  for  it  shall  never  oppress  such  as 
belong  to  Christ.  If  hell  and  devils  could  speak  a word  of  truth,  they 
would  say,  “ Comfort  yourselves,  ye  believing  souls,  we  have  no  power  over 
you,  for  the  Lord  Jesus  hath  conquered  us,  and  we  have  quite  lost  the 
cause.”  Paul  was  very  confident  of  this,  and  therefore  he  throws  down  the 
gauntle.t;  and  challengeth  a dispute  with  all  comers,  “ Who  shall  lay  any 


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thing  to  the  charge  of  God’s  elect?  It  is  God  that  justifieth  : who  is  he 
that  condemneth  ? It  is  Christ  that  died,”  Rom.  8 : 33,  34.  Let  sin,  and 
the  law,  and  justice,  and  death,  and  hell,  yea,  and  all  the  devils  in  hell 
unite  their  forces,  this  one  argument  of  Christ’s  death,  (it  is  Christ  that 
died)  will  be  enough  to  confute  and  confound  them  all. 

Come  then,  and  comfort  yourselves  all  believers  in  this  death  of  Christ ; 
what,  do  you  believe  ? And  are  you  confident  that  you  do  believe  ? Why 
then  do  you  sit  drooping?  “What  manner  of  communications  are  these 
that  you  have,  as  ye  walk  and  are  sad  ?”  Luke  24  : 17.  Away,  away  dump- 
ishness, despair,  disquietness  of  spirit ! Christ  is  dead,  that  you  might 
live  and  be  blessed : in  this  respect,  every  thing  speaks  comfort,  if  you 
could  but  see  it ; God  and  men,  heaven  and  earth,  angels  and  devils ; the 
very  justice  of  God  itself  is  now  your  friend,  and  bids  you  go  away  com- 
forted, for  it  is  satisfied  to  the  full ; heaven  itself  waits  on  you,  and  keeps 
the  doors  open  that  your  souls  may  enter;  “ We  have  boldness,  (saith  the 
apostle)  to  enter  into  the  holiest  by  the  blood  of  Jesus,  by  a new  and  living 
way,  which  he  hath  consecrated  for  us  through  the  veil,  that  is  to  say,  his 
flesh,”  Heb.  10  : 20.  Christ’s  death  hath  set  open  all  the  golden  gates  and 
doors  of  glory;  and  therefore  go  away  cheerfully,  and  get  you  to  heaven, 
and  when  you  come  there,  be  discouraged  or  discomforted  if  you  can.  O 
my  soul,  I see  thou  art  poring  on  sin,  on  thy  crimson  sins,  and  scarlet 
sins;  but  I would  have  thee  dwell  on  that  crimson  scarlet  blood  of  Christ; 
oh  ! it  is  the  blood  of  sprinkling ; it  speaks  better  things  than  the  blood 
of  Abel,  it  cries  for  mercy,  and  pardon,  and  refreshing,  and  salvation ; thy 
sins  cry,  “ Lord  do  me  justice  against  such  a soul ;”  but  the  blood  of  Christ 
hath  another  cry,  “I  am  abased,  and  humbled,  and  I have  answered  all.” 
Methinks  this  should  make  my  heart  leap  for  joy  : Oh  the  honey,  the  sweet 
that  we  may  suck  out  of  the  blood  of  Christ ! Come  lay  to  thy  mouth, 
and  drink  an  hearty  draught,  it  is  this  spiritual  wine  that  makes  merry 
the  heart  of  man,  and  it  is  the  voice  of  Christ  to  all  his  guests,  “ Eat,  0 
friends,  drink,  yea,  drink  abundantly,  0 beloved,”  Sol.  Song  5 : 1. 

Sect.  VIII. — Of  calling  on  Jesus  in  that  respect. 

8.  Let  us  call  on  Jesus,  on  God  the  Father,  in  and  through  Jesus. 

1.  We  must  pray,  that  all  these  transactions  of  Christ  in  his  sufferings 
and  death  may  be  ours;  if  we  direct  our  prayers  immediately  to  Jesus 
Christ,  let  us  tell  him  what  anguish  and  pains  he  hath  suffered  for  our 
sakes;  and  let  us  complain  against  ourselves,  “ Oh  ! what  shall  we  do,  who 
by  our  sins  have  so  tormented  our  dearest  Lord  ? What  contrition  can  be 
great  enough,  what  tears  sufficiently  expressive,  what  hatred  and  detesta- 
tion, equal  and  commensurate  to  those  sad  and  heavy  sufferings  of  our 
Jesus  ?”  And  then  let  us  pray,  that  he  would  pity  us,  and  forgive  us  those 
sins  wherewith  we  crucified  him,  that  he  would  bestow  on  us  the  virtue  of 
his  sufferings  and  death,  that  his  wounds  might  heal  us,  his  death  might 
quicken  us,  and  his  blood  might  cleanse  us  from  all  our  spiritual  filth  of 
sin  : and,  lastly,  that  he  would  assure  us,  that  his  death  is  ours,  that  he 
would  persuade  us,  “ That  neither  death,  nor  life,  nor  angels,  nor  princi- 
palities, nor  powers,  nor  things  present,  nor  things  to  come,  nor  height,  nor 
depth,  nor  any  other  creature  should  be  able  to  separate  us  from  the  love 
of  God,  which  is  in  Christ  Jesus  our  Lord,”  Rom.  8 : 38.,  39. 

2.  We  mu^t  praise  the  Lord  for  all  these  sufferings  of  Christ.  Hath  he 
indeed  suffered  all  these  punishments  for  us  ? Oh  ! then  what  shall  we 
render  unto  the  Lord  for  all  his  benefits  upon  us?  What  shall  we  do  for 
him,  who  hath  done  and  suffered  all  these  things?  but  especially,  if  we 
believe  our  part  in  the  death  of  Christ,  in  all  the  virtues,  benefits,  victories, 
purchases,  and  privileges  of  his  precious  death ; Oh  then  ! what  manifold 


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cause  of  thankfulness  and  praise  is  here?  Be  enlarged,  0 my  soul ! sound 
forth  the  praises  of  thy  Christ ; tell  all  the  world  of  that  warmest  love  of 
Christ,  which  flowed  with  his  blood  out  of  all  his  wounds  into  thy  spirit; 
tune  thy  heart  strings  aright,  and  keep  consort  with  all  the  angels  of  heaven, 
and  all  his  saints  on  earth;  sing  that  Psalm  of  John  the  divine,  “Unto 
him  that  loved  us,  and  washed  us  from  our  sins  in  his  own  blood,  and  made 
us  kings  and  priests  unto  God,  and  his  Father,  to  him  be  glory  and  domi- 
nion for  ever  and  ever,  Amen,”  Rev.  1 : 5,  6. 

Sect.  IX. — Of  conforming  to  Jesus  in  that  respect. 

9.  Let  us  conform  to  Jesus,  in  respect  of  his  sufferings  and  death  : look- 
ing unto  Jesus  is  effective  of  this;  objects  have  an  attractive  power,  that 
do  assimilate  or  make  like  unto  them ; I have  read  of  a woman,  that  by 
fixing  the  strength  of  her  imagination  upon  a blackamore  on  the  wall,  she 
brought  forth  a black  and  swarthy  child.  And  no  question  but  there  is  a 
kind  of  spiritual  imaginative  power  in  faith  to  be  like  to  Christ,  by  looking 
on  Christ;  come  then,  and  let  us  look  on  Christ,  and  conform  to  Christ  in 
this  respect. 

In  this  particular,  I shall  examine  these  queries,  1.  Wherein  we  must 
conform  ? 2.  What  is  the  cause  of  this  conformity  ? 3.  What  are  the 

means  of  this  conformity  as  on  our  parts  ? 

For  the  first,  Wherein  we  must  conform  ? I answer,  We  must  conform 
to  Christ  in  his  graces,  sufferings,  death. 

1.  In  the  graces  that  most  eminently  shined  in  his  bitter  passion  ; his 
life  indeed  was  a gracious  life,  he  was  full  of  grace,  “And  of  his  fulness 
have  all  we  received,  and  grace  for  grace,”  John  1 : 16.  But  his  graces 
shined  most  clearly  and  brightly  at  his  death ; as  a lily  amongst  the  thorns 
seems  most  beautiful,  so  his  graces  in  his  sufferings  show  most  excellent; 
I shall  instance  in  some  of  them  : — as, 

1.  His  humility  was  profound ; what,  that  the  most  high  God,  that  the 
only  begotten  and  eternal  Son  of  God,  should  vouchsafe  so  far  as  to  be  con- 
temned, and  less  esteemed  than  Barabbas  a murderer  ? That  Christ  should 
be  crucified  upon  a cross,  between  two  thieves,  as  if  he  had  been  the  ring- 
leader of  all  malefactors;  0!  what  humility  was  this? 

2.  His  patience  was  wonderful ; in  respect  of  this  the  apostle  Peter  sets 

Christ  as  a blessed  example  before  our  eyes,  “ If  when  ye  do  well,  and  suf- 
fer for  it,  ye  take  it  patiently,  this  is  acceptable  with  God,  for  even  here- 
unto were  we  called,  because  Christ  also  suffered  for  us,  leaving  us  an  exam- 
ple that  we  should  follow  his  steps. — Who,  when  he  was  reviled,  he  reviled 
not  again  ; when  he  suffered  he  threatened  not,  but  committed  himself  to 
him  that  judgeth  righteously,”  1 Pet.  2 : 20,  21,  23.  0 the  patience  of 

Christ ! 

3.  His  love  was  fervent;  “ Herein  is  love,  not  that  we  loved  God,  but 
that  he  loved  us,  and  sent  his  Son  to  be  the  propitiation  for  our  sins,”  1 
John  4 : 10.  This  love  is  an  example  of  all  love ; it  is  the  fire  that  should 
kindle  all  our  sparks,  “ Be  ye  followers  of  God  (saith  the  apostle)  as  dear 
children;  and  walk  in  love  as  Christ  also  loved  us,  and  gave  himself  for  us 
an  offering  and  sacrifice  unto  God  for  a sweet  smelling  savor,”  Eph.  5 : 1,  2. 
Some  observe  that  in  the  temple  there  were  two  altars,  the  brazen  and  the 
golden ; the  brazen  altar  was  for  bloody  sacrifices,  the  golden  altar  was  for 
the  offering  of  incense ; now  the  former  was  a type  of  Christ’s  bloody  offer- 
ing upon  the  cross,  the  latter  of  Christ’s  sweet  intercession  for  us  in  his 
glory;  in  regard  of  both,  the  apostle  tells,  that  Christ  gave  himself  both 
for  an  “ offering  and  sacrifice  of  a sweet  smelling  savor  unto  God.”  0 ! 
wbat  love  was  this  ! 

4.  His  mercy  was  abundant;  he  took  upon  him  all  the  miseries  and 


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debts  of  the  world,  and  he  made  satisfaction  for  them  all ; he  acted  our  re- 
demption immediately  in  his  own  person;  he  would  not  intrust  it  to  angels, 
but  he  would  come  himself  and  suffer ; nor  would  he  give  a low  and  base 
price  for  our  souls,  he  saw  the  misery  was  great,  and  his  mercy  should  be 
more  great ; he  would  buy  us  with  so  great  a ransom,  as  that  he  might  over- 
buy us,  aud  none  might  outbid  him  in  the  market  of  our  souls.  0 ! we 
undervalue  and  underbid  the  mercy  of  God,  who  overvalued  us ; we  will  not 
sell  all  to  buy  him,  but  he  sold  all  he  had,  and  himself  too,  to  buy  us ; in- 
deed, if  he  had  not  done  it  we  had  been  damned;  and  to  save  our  souls  he 
cared  not  what  he  did  or  suffered;  0 the  mercy  of  Christ ! 

5.  His  meekness  was  passing  great;  in  all  the  process  of  his  passion,  he 
showed  not  the  least  passion  of  wrath  or  anger ; he  suffered  himself  gently 
and  quietly,  to  be  carried  like  a sheep  to  the  butchery;  and  “as  a lamb 
before  his  shearer  is  dumb,  so  opened  he  not  his  mouth ;”  a lamb  is  a most 
meek  and  innocent  creature,  and  therefore  Christ  is  called  “ the  Lamb  of 
God  which  taketh  away  the  sins  of  the  world,”  John  1 : 29. — “ And  he  was 
brought  as  a lamb  to  the  slaughter,”  Isa.  53  : 7.  Why,  a lamb  goes  as 
quietly  to  the  shambles  as  if  it  were  going  to  the  fold,  or  to  the  pasture- 
field  where  its  dam  feedeth  ; and  so  went  Christ  to  his  cross ; 0 the  meek- 
ness of  Christ ! 

6.  His  contempt  of  the  world  was  to  admiration ; he  tells  them,  “ his 
kingdom  was  not  of  this  world,”  John  18  : 36,  John  6 : 15.  When  a crown 
was  offered  him,  and  forced  upon  him,  he  refused  ; but  above  all,  behold  the 
bed  where  the  bridegroom  lieth  and  sleepeth  at  noon-day;  here  is  but  an 
hard  flock,  and  narrow  room ; 0 blessed  head  of  a dear  Redeemer ! how  is 
it  that  thou  hast  not  a pillow  where  to  rest  thyself ! He  hangs  on  the  cross 
all  naked,  few  kings  do  so : he  hath  no  crown  for  his  head,  but  one  of 
thorns ; he  hath  no  delicates,  but  gall  and  vinegar ; he  is  leaving  the  world, 
and  he  hath  no  other  legacies  to  give  bis  friends  but  spiritual  things, 
“ Peace  I leave  with  you,  my  peace  I give  unto  you,  not  as  the  world  giveth, 
give  1 unto  you,”  John  14  : 27.  He  had  so  contemned  the  world,  that  he 
had  not  a legacy  in  all  the  world  to  give,  “ not  as  the  world  giveth,  give  I 
unto  you.” 

7.  His  obedience  was  constant;  he  became  obedient  unto  death,  even  the 
death  of  the  cross,  Phil.  2 : 8. — “ He  sought  not  his  own  will,  but  the  will 
of  him  that  sent  him,”  John  5 : 30.  There  was  a command,  that  the 
Father  had  on  Christ  from  all  eternity,  “ 0 my  Son,  my  only  begotten  Son, 
thou  must  go  down,  and  leave  heaven,  and  empty  thyself,  and  die  the  death, 
even  the  death  of  the  cross,  and  go  and  bring  the  fallen  sons  of  Adam  out 
of  hell.”  Mankind,  like  a precious  ring  of  glory,  fell  off  the  finger  of 
Almighty  God,  and  was  broken  all  in  pieces;  and  thereupon  was  the  com- 
mand of  God,  That  his  Son  must  stoop  down  though  it  pain  his  back,  he 
must  lift  up  again  the  broken  jewel ; he  must  restore  it,  and  mend  it,  and 
set  it  as  a seal  on  the  heart  of  God  : all  which  the  Lord  Jesus  did  in  time, 
he  was  obedient  till  death,  and  obedient  to  death,  even  to  the  death  of  the 
cross.  “Son  thou  must  die,  said  God,  Why,  Father,  I will  do  it,”  said 
Christ;  and  accordingly  be  freely  made  his  soul  an  offering  for  sin.” 

Now,  in  all  these  graces  we  must  conform  to  Christ.  “Learn  of  me,  for 
I am  meek  and  lowly,”  Matth.  11 : 29. — “ And  walk  in  love  as  Christ  also 
hath  loved  us,  Enh.  5:2.  It  is  as  if  Christ  had  said,  Mark  the  steps  where 
I have  trod,  ana  follow  me  in  humility,  in  patience,  in  love,  in  mercy,  in 
meekness,  in  contempt  of  the  world,  in  obedience  unto  death ; in  these  and 
the  like  graces  you  must  conform  to  Christ. 

2.  We  must  conform  to  Christ  in  his  sufferings,  if  he  calls  us  to  them  ; 
this  was  the  apostle’s  prayer,  “That  I may  know  him,  and  the  power  of  his 
resurrection,  and  the  fellowship  of  his  sufferings,”  Phil.  3 : 10.  It  was  his 


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desire,  that  he  might  experimentally  know  what  exceeding  joy  and  comfort 
it  was  to  suffer  for  Christ  and  with  Christ.  Concerning  this  the  other  apos- 
tle speaks  also,  “ Christ  suffered  for  us,  leaving  us  an  example  that  we 
should  follow  his  steps/’  1 Pet.  2:21.  But  the  text  that  seems  so  perti- 
nent and  yet  so  difficult,  is  that  of  Paul,  “I  now  rejoice  in  my  sufferings 
for  you,  and  fill  up  that  which  is  behind  of  the  afflictions  of  Christ  in  my 
flesh  for  his  body’s  sake,  which  is  the  church,”  Col.  1 : 24.  One  would 
wonder  how  Paul  should  fill  up  that  which  is  behind  of  the  sufferings  of 
Christ;  were  Christ’s  sufferings  imperfect?  And  must  Paul  add  to  them  ? 
No,  surely,  “ For  by  one  offering  Christ  hath  perfected  for  ever  them  that 
are  sanctified,”  Heb.  10  : 14.  1 shall  not  insist  on  many  commentaries,  I 

suppose  this  is  the  genuine  sense  and  meaning  of  the  Spirit.  “ Now  re- 
joice I in  my  sufferings  for  you,  whereby  I fulfil  the  measure  of  those  tri- 
bulations which  remain  yet  to  be  endured  of  Christ  in  his  mystical  body, 
which  I do  for  the  body’s  sake,  not  to  satisfy  for  it,  but  to  confirm  it,  or 
strengthen  it  by  my  example  in  the  gospel  of  Christ.”  The  sufferings  of 
Christ  are  either  personal  or  general,  his  personal  sufferings  were  those  he 
endured  in  his  own  body  as  Mediator,  which  once  for  ever  he  finished  ; his 
general  sufferings  are  those  which  he  endures  in  his  mystical  body,  which  is 
the  church,  as  he  is  a member  with  the  rest;  and  those  are  the  sufferings 
Paul  speaks  of,  and  which  Paul  fills  up. 

But,  wherein  is  the  conformity  betwixt  our  sufferings  and  the  sufferings 
of  Christ?  I answer,  1.  Negatively.  2.  Positively. 

1.  Negatively,  our  sufferings  have  no  conformity  with  Christ  in  these 
two  things;  1.  Not  in  the  office  of  Christ’s  sufferings,  for  his  were  meri- 
torious and  satisfactory,  ours  only  ministerial  and  for  edification.  2.  Not 
in  the  weight  and  measure  of  Christ’s  sufferings,  for  his  were  bitter,  heavy, 
and  woful,  such  as  would  have  pressed  any  other  creature  as  low  as  hell, 
aud  have  swallowed  him  up  for  ever;  but  ours  are  but  in  comparison  light 
and  tolerable  ; “ There  hath  no  temptation  taken  you,  but  such  as  is  com- 
mon to  man,  for  God  is  faithful,  who  will  not  suffer  you  to  be  tempted  above 
what  you  are  able,”  1 Cor.  10  : 13. 

2.  Positively,  our  sufferings  must  have  conformity  with  Christ.  1.  In 
the  cause  of  them,  Christ’s  sufferings  were  instrumentally  from  Satan  and 
wicked  men  : we  must  look  to  suffer  by  the  enemies  of  Christ,  if  we  have 
any  share  in  Christ,  the  enemy  continues  still,  “ I will  put  enmity  betwixt 
thee  and  the  woman,  and  between  thy  seed  and  her  seed,”  Gen.  3 : 15. 
This  was  primarily  meant  between  the  devil  and  Christ,  but  if  we  conform 
to  Christ,  we  must  expect  the  very  same  condition.  2.  In  the  manner  of 
undergoing  them,  we  must  suffer  with  a proportion  of  that  humility  and 
patience,  and  love,  and  meekness,  and  obedience,  which  Christ  showed 
in  his  very  sufferings.  3.  In  respect  of  the  issue  of  them,  we  must  look 
upon  Christ’s  issue,  and  expect  it  to  be  ours;  “ ought  not  Christ  to  have 
suffered  these  things,  and  so  enter  into  glory  ?”  Luke  24  : 26.  And  “ if 
so  be  that  we  suffer  with  Christ,  we  shall  be  glorified  together  with  Christ,” 
Bom.  8 : 17.  “ If  we  suffer  with  him,  we  shall  also  reign  with  him.” 
2 Tim.  2 : 12. 

By  reason  of  this  conformity,  we  have  that  communion  and  association 
with  Christ  in  all  these  particulars  : as,  1.  We  have  Christ’s  strength  to 
bear  sufferings.  2.  His  victories  to  overcome  sufferings.  3.  His  inter- 
cession to  preserve  us  from  falling  away  in  sufferings.  4.  His  compas- 
sion to  moderate  and  proportion  our  sufferings  to  the  measure  of  strength 
which  he  hath  given  us.  5.  His  spirit  to  draw  in  the  same  yoke  with  us, 
and  to  hold  us  under  all  sufferings,  that  we  sink  not.  6.  His  grace  to  be 
more  glorious  by  our  sufferings,  as  a torch  when  it  is  shaken  shines  the 
brighter.  7.  His  crown  to  reward  our  sufferings,  when  we  shall  have 


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CHAP.  III.] 

tasted  our  measure  of  them,  “ For  our  light  affliction  which  is  but  for 
a moment,  worketh  for  us  a far  more  exceeding  and  eternal  weight  of 
glory.” 

0 my  soul ! study  this  conformity,  and  be  content  with  thy  portion  ; yea, 
comfort  thyself  in  this  condition  of  sufferings;  must  we  not  drink  of  our 
Saviour’s  cup?  What,  not  of  our  Master’s  own  cup  ? We  read  of  Godfrey 
of  Bouillon,  that  he  would  not  be  crowned  in  Jerusalem  with  a crown  of 
gold,  where  Christ  was  crowned  with  a crown  of  thorns,  because  he  would 
not  have  such  a great  disproportion  between  him  and  Christ.  And  we 
read  of  Origen,  that  when  Alexander  Severus,  the  emperor,  sent  for  him 
to  Rome,  that  he  might  take  his  choice,  whether  he  would  ride  thither  on 
a mule  or  in  a chariot,  that  he  refused  them  both,  saying,  “ He  was  less 
than  his  Master  Christ,  of  whom  he  never  read  that  he  rode  but  once.” 

0 the  sufferings  Christ  endured  ! He  was  called  a wine  bibber,  a Samari- 
tan, a devil ; he  was  pursued,  entrapped,  snared,  slain  : and  surely  they 
that  will  live  godly  in  Christ  Jesus  must  suffer  persecution,  2 Tim.  3 : 12. 
Never  wonder  that  thou  art  hated  of  men,  or  persecuted  of  men ; why,  I 
tell  thee,  if  Christ  himself  was  now  amongst  us,  in  the  form  and  fashion 
of  a servant,  in  that  very  condition  that  sometimes  he  was,  and  should 
convince  men  of  their  wickedness,  as  searchingly  as  sometimes  he  did,  I 
verily  think  he  would  be  the  most  hated  man  in  the  world.  It  is  plain 
enough  what  carnal  men  would  do,  by  those  very  doings  of  the  carnal 
Jews. 

3.  We  must  conform  to  Christ  in  his  death,  carrying  in  us  a resemblance 
and  representation  of  his  death.  But,  what  death  is  this  ? I answer  in  a 
word,  “ A death  unto  sin  (so  the  apostle)  in  that  he  died,  he  died  unto  sin  ; 
likewise  reckon  ye  yourselves  to  be  dead  indeed  unto  sin,”  Rom.  6 : 10,  11. 
There  is  a likeness  betwixt  Christ’s  death  and  our  death  in  this  respect, 
“ We  are  planted  together  in  the  likeness  of  his  death,”  Rom.  6 : 5.  True 
mortification  carries  a similitude,  a likeness,  a resemblance  of  the  death  of 
Christ.  As  for  instance. 

1.  Christ’s  death  was  a voluntary  death,*  “I  lay  down  my  life,  that  I 
may  take  it  again  : no  man  taketh  it  from  me,  but  I lay  it  down  of  myself; 

1 have  power  to  lay  it  down,  and  I have  power  to  take  it  again,”  John  10  : 
17,  18.  Not  all  men  on  earth,  nor  all  the  devils  in  hell  could  have  enforced 
Christ’s  death,  if  he  had  not  pleased  : his  death  was  a voluntary  death,  a 
spontaneous  act,  so  is  our  mortification  : “ Thy  people  shall  be  willing  in 
the  day  of  thy  power,”  Psal.  110:3;  many  may  leave  their  sius  against 
their  wills,  but  this  is  not  true  mortification,  it  bears  not  in  it  the  likeness 
of  Christ’s  death,  for  he  died  willingly  : it  may  be  thou  hast  a clamorous 
conscience,  which  continually  dogs  thee,  and  therefore  thou  leavest  thy 
sin:  thus  Judas  came  in  with  his  thirty  pieces  of  silver,  and  cast  them 
down  in  the  temple  at  the  high  priesc’s  feet,  Matth.  27  : 5,  but  no  thanks 
to  Judas,  for  they  were  too  hot  for  him  to  hold,  or  it  may  be  there  is  some 
penally  of  the  law,  or  some  temporal  judgment  that  hangs  over  thy  head, 
like  Damocles’  sword;  and  therefore  thou  leavest  thy  sin  : thus  Ahab,  for 
a time,  acts  the  part  of  a penitent;  but  no  thanks  to  Ahab,  for  the  prophet 
had  rung  him  such  a peal  for  his  sin,  as  made  both  his  ears  tingle,  “In 
the  place  where  dogs  licked  the  blood  of  Naboth,  shall  dogs  lick  thy 
blood,  even  thine,”  1 Kings  21 : 19.  Or,  it  may  be,  there  is  in  thee  a fear 
of  hell;  in  thy  apprehension  death  is  come,  and  is  ready  to  carry  thee 
before  the  dreadful  tribunal  of  a terrible  God;  and  therefore  thou  leavest 
thy  sin  : thus  seamen,  in  a stress,  part  with  their  goods,  not  because  they 
are  out  of  love  with  them,  but  because  they  love  their  lives  better ; they 


* See  Mr.  Brinsley  at  large,  mystical  implantation. 


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see  plainly,  that  either  they  must  part  with  them,  or  perish  with  them. 
Now,  in  these  cases,  thy  leaving  of  sin  bears  no  similitude  with  the  death 
of  Christ,  for  his  death  was  voluntary,  and  a true  mortification  is  a volun- 
tary action. 

Quest.  But  may  there  not  be  some  reluctancy  in  this  work  betwixt  the 
flesh  and  the  spirit?  And  if  so,  is  it  then  voluntary?  I answer, — 

Ans.  Yes  : such  a reluctancy  we  find  in  the  human  nature  of  Christ 
concerning  the  cup,  that  it  might  “pass  from  him/’  Matth.  27  : 39,  and  yet 
his  death  was  a voluntary  death.  An  action  is  said  to  be  voluntary  or 
involuntary,  according  to  the  superior  faculties  of  the  soul,  and  not  according 
to  the  inferior  : if  the  reasonable  part  be  consenting,  the  action  may  be  called 
voluntary,  though  there  be  some  reluctancy  in  the  sensitive  appetite.  Thus 
in  the  Christian,  in  whom  there  is  nature  and  grace,  flesh  and  spirit,  an 
unregenerate  and  a regenerate  part;  if  the  superior  and  better  part  be  will- 
ing) I mean  advisedly  and  deliberately  willing,  with  full  consent  of  the 
inward  man)  though  perhaps  there  may  be  some  reluctancy  in  the  flesh, 
in  the  unregenerate  part,  yet  this  is  said  to  be  a true  voluntary  act,  “ so 
then  with  the  mind,  I myself  serve  the  law  of  God,  but  with  my  flesh  the 
law  of  sin,”  Bom.  7 : 25.  “I  delight  in  the  law  of  God  after  the  inward 
man ; but  I see  another  law  in  rny  members,  warring  against  the  law  of  my 
mind,”  verse  22,  23.  Paul  was  dead  to  sin,  according  to  the  inward  man, 
the  regenerate  part,  though  he  found  a reluctancy  in  his  outward  members; 
and  therefore,  his  death  to  sin  carried  with  it  the  resemblance  of  the  death 
of  Christ;  it  was  a voluntary  death. 

2.  Christ’s  death  was  a violent  death  : he  died  not  naturally,  but  vio- 
lently; “ He  was  put  to  death  in  the  flesh,”  1 Pet.  3 : 18.  “ He  was  brought 
as  a lamb  to  the  slaughter,”  Isa.  53  : 7.  So  is  our  mortification,  it  is  volun- 
tary in  respect  of  us,  but  violent  in  respect  of  sin ; and  herein  is  the  life 
(as  I may  say)  of  this  death  ; oh  ! when  a man  lays  violent  hands  on  his 
sins;  when  he  cuts  them  off1,  being  yet  in  their  flower,  and  strength,  and 
power,  and  vigor;  when  he  pulls  up  those  weeds  before  they  wither  in 
themselves,  this  is  true  mortification  : many  have  felt  their  sins,  who  never 
mortified  them ; so  the  aged  adulterer  hath  left  his  lust,  because  his  body  is 
dead  : and  hence  it  is,  “ That  late  repentance  in  an  aged  sinner  is  seldom 
found  true  ! alas  ! he  dies  not  to  sin,  but  his  sin  dies  to  him ; I will  not  say 
but  God  may  call  at  the  eleventh  hour,  though  it  be  very  seldom,  but  in 
that  case,  you  had  need  to  be  jealous  over  yourselves  with  a godly  jealousy; 
what,  do  you  find  some  sius  within  you  to  be  dead  that  were  sometimes 
alive  ? 0 be  inquisitive,  impannel  a jury,  call  a coroner’s  inquest  upon 

your  own  souls,  inquire  how  they  came  by  their  deaths,  whether  they  died 
a violent  or  natural  death  : search  what  wounds  they  have  received,  and 
whether  they  were  deadly  wounds,  yea,  or  no;  inquire  what  weapon  it  was 
that  slew  them,  whether  the  sword  of  the  Spirit,  that  two-edged  sword  the 
word  of  God;  what  purposes,  what  resolutions  have  been  taken  up  and 
levelled  against  them  ? What  prayers  and  tears  have  been  spent  upon 
them  ? If  you  find  not  these  signs,  you  may  give  in  your  verdict,  that 
they  died  not  a violent,  but  a natural  death.  And  here  is  a good  caveat  for 
others,  “ Bemember  now  thy  Creator  in  the  days  of  thy  youth,  while  the 
evil  days  come  not,  nor  the  years  draw  nigh,  when  thou  shalt  say,  I have 
no  pleasure  in  them,”  Eccl.  12  : 1.  Oh  ! take  heed  of  reprieving  your 
lusts!  let  them  not  live  till  to-morrow;  now  bring  them  forth  in  the  sight 
and  presence  of  God;  arraign,  condemn,  crucify,  mortify  them  whilst  they 
may  yet  live.  Surely  this  is  true  mortification,  when  the  body  of  sin  dieth, 
as  Christ  died,  a violent  death. 

3.  Christ’s  dea-th  was  a lingering  death ; he  hung  divers  hours  upon  the 
cross,  “ Prom  the  sixth  hour  to  the  ninth  hour,”  (saith  Matthew,)  Matth. 


CHAP.  III.] 


LOOKING  UNTO  JESUS. 


409 


27  : 45,  i.  e.,  from  our  twelve  to  three,  before  he  gave  up  the  ghost;  so  is 
our  mortification  a lingering  death  ; sin  is  not  put  to  death  all  at  once,  but 
languisheth  by  little  and  little.  This  is  looked  upon  as  one  main  difference 
betwixt  justification  and  sanctification  : the  former  is  a perfect  work,  ad- 
mitting of  no  degrees,  but  so  is  not  the  latter  ? though  a believer  is  freed 
perfectly  from  the  guilt  of  sin,  yet  not  from  the  power  of  it;  sin  dwelleth 
in  us,  though  it  hath  not  altogether  a dominion  over  us,  “ It  is  no  more  I 
that  do  it,  but  sin  that  dwelleth  in  me,”  Rom.  7 : 17,  like  a rebellious 
tenant,  it  keeps  possession  in  spite  of  the  owner,  till  the  house  be  pulled 
down  over  his  head.  True  indeed,  the  body  of  sin  in  a regenerate  soul 
hath  received  its  death-wound,  and  in  that  respect  it  may  be  said  to  be  dead, 
but  it  is  not  quite  dead,  still  it  stirreth  and  moveth,  dying  but  by  degrees ; 
what  the  apostle  saith  of  the  renewing  of  the  new  man,  we  may  say  of  the 
old  man,  “The  inward  man  is  renewed  day  by  day,”  2 Cor.  4 : 16,  and 
the  old  man  is  destroyed  day  by  day ; or  as  Paul  said  of  himself,  in  respect 
of  his  afflictions,  we  may  say  of  a Christian  in  respect  of  his  sins,  “ I die 
daily, ” 1 Cor.  15  : 31.  There  is  not  the  most  sanctified  soul  upon  earth, 
but  it  hath  some  remainders  of  corruption  left  in  it,  which  God,  in  his  wise 
providence  permits,  for  the  trying,  exercising,  and  humbling  of  our  souls, 
and  for  the  making  his  own  rich  grace,  in  renewing  and  multiplying  pardons, 
so  much  the  more  glorious. 

And  here  is  a ground  of  consolation  to  a drooping  and  dejected  soul ; 
such  a one  cries  out,  “Alas  ! I feel  the  stirring  and  vigorous  actings  of  sin, 
and  I am  afraid  my  sin  is  not  mortified,  as  Rebekah  said  when  she  felt  the 
children  struggling  within  her,  “ If  it  be  so  why  am  I thus  ?”  Gen.  25  : 22. 
So  if  sin  be  mortified,  (saith  the  soul)  “Why  am  I thus  ?” — Trembling 
soul ! let  not  this  discourage  : Jesus  Christ  was  not  dead  so  soon  as  he  was 
fastened  to  the  cross;  but  hast  thou  taken  the  same  course  with  the  body 
of  sin,  that  the  Jews  did  with  the  body  of  Christ  ? Hast  thou  arraigned 
it,  accused  it,  and  condemned  it,  and  fastened  it  to  the  cross  ? Hast  thou 
arraigned  it  at  the  bar  of  God’s  judgment,  accused  it  by  way  of  humble 
and  hearty  confession,  condemning  it  in  passing  the  sentence  of  eternal 
condemnation  upon  thyself  for  it,  and  fastened  it  to  the  cross,  in  beginning 
the  execution  of  it,  in  setting  upon  the  mortification  of  it  with  a serious 
and  unfeigned  resolution  to  use  all  means  for  its  mortifying  and  killing  ? 
Why  then,  be  not  disheartened,  it  may  be  thou  feelest  it  stirring  and  strug- 
gling within  thee,  and  so  will  a crucified  man  do,  and  yet  in  the  eye  of  the 
law,  and  in  the  account  of  all  men  that  see  him,  he  is  a dead  man ; surely 
so  is  the  body  of  sin  when  it  is  thus  crucified,  though  it  still  move  and  stir, 
yet  upon  a gospel  account,  and  in  God’s  estimation,  it  is  no  better  than 
dead,  and  it  shall  certainly  die,  it  shall  decay  and  languish,  and  die  more 
and  more.  Is  not  the  promise  express ; “ He  that  hath  begun  the  good 
work  he  will  perfect  it  to  the  day  of  Jesus  Christ,”  Phil.  1:6.  Of  this 
Paul  was  confident  in  behalf  of  his  Philippians;  and  of  this,  let  all  true 
believers  rest  confident  in  respect  of  themselves.  Thus  far  we  see  wherein 
we  must  conform  to  Christ,  viz.  In  his  graces,  iu  his  sufferings,  and  in  his 
death. 

For  the  second  query,  What  is  the  cause  of  this  conformity  ? I answer, 
The  death  of  Christ  is  the  cause  of  this  conformity,  and  that  a four-fold 
cause  : 

1.  It  is  a meritorious  cause;  Christ’s  death  was  of  so  great  a price,  that 
it  deserved  at  God’s  hands  our  conformity  to  Christ.  “ Christ  loved  the 
church,  aud  gave  himself  for  it,  that  by  his  death  he  might  sanctify  it,  and 
cleanse  it;  — And  present  it  to  himself  a glorious  church,  not  having  spot 
or  wrinkle,  or  any  such  thing,  but  that  it  should  be  holy,  and  without 
blemish,”  Eph.  5 : 25,  26,  27. 


410 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 


2.  It  is  an  exemplary  cause,  “ He  suffered  for  us,  leaving  us  an  example 
that  we  should  follow  his  steps,”  1 Pet.  2:21;  he  died  for  us,  leaving  us 
an  example  that  we  should  die  to  sin,  as  he  died  for  sin  : we  may  observe 
in  many  particulars  (besides  those  I have  named)  a proportion,  analogy,  and 
likeness  betwixt  Christ’s  death  and  ours ; Qhrist  died  as  a servant,  to  note 
that  sin  should  not  rule  or  reign  over  us ; Christ  died  as  a curse,  to  note 
that  we  should  look  upon  sin  as  a cursed  thing;  Christ  was  fast  nailed  on 
the  cross,  to  note  that  we  should  put  sin  out  of  ease,  yea,  crucify  the  whole 
body  of  sin ; Christ  died  not  presently,  yet  there  he  hung  till  he  died,  to 
note  that  we  should  never  give  over  subduing  sin,  while  it  hath  any  life  or 
working  in  us. 

3.  It  is  an  efficient  cause,  it  works  this  conformity  by  a secret  virtue 
issuing  from  it.  Thus  Christians  are  said  to  be  “ ingraffed  with  Christ  in 
the  likeness  of  his  death,”  Rom.  6 : 5.  The  word  ( omoiomati ,)  is  of  a 
passive  signification,  importing  not  only  a being  like,  but  a being  made 
like,  and  that  by  a power  and  virtue  out  of  ourselves,  so  the  apostle  else- 
where interprets,  “ That  I may  know  him, — and  the  fellowship  of  his  suf- 
ferings, being  made  conformable  unto  his  death,”  Phil.  3 : 10,  not  con- 
forming myself,  but  being  made  conformable,  by  a power  out  of  myself. 

Quest.  But  how  then  is  the  power  of  mortification  attributed  to  men  ? 
As  “ Mortify  therefore  your  members  which  are  upon  the  earth,”  Col.  3 : 
5. — “ And  they  which  are  Christ’s  have  crucified  the  flesh,”  Gal.  5 : 24. 

Answ.  I Answer,  There  is  a twofold  mortification,  the  one  habitual, 
the  other  practical ; the  former  consists  in  a change  of  the  heart,  turning 
the  bent  and  inclination  of  the  heart  from  all  manner  of  sin.  Now,  this 
is  the  only  and  immediate  work  of  the  Spirit  of  grace,  breathing  and 
working  where  it  will ; the  latter  consists  in  the  exercise  or  putting  forth 
of  that  inward  grace,  in  the  acting  of  that  principle,  in  resisting  tempta- 
tions, in  suppressing  inordinate  lusts,  in  watching  against  sinful  and 
inordinate  acts.  Now,  this  is  the  work  of  a regenerate  person,  himself 
co-operating  with  the  Spirit  of  God,  as  a rational  instrument  with  the 
principal  agent:  and  therefore  the  apostle  joins  both  together,  “If  ye, 
through  the  Spirit,  do  mortify  the  deeds  of  the  body,  ye  shall  live,”  Rom. 
8:  13. 

4.  It  is  an  impelling  or  a moving  cause,  as  all  objects  are;  for  objects 
have  an  attractive  power.  Achan  saw  the  wedge  of  gold,  and  then  coveted 
it;  David  saw  Bathsheba,  and  then  desired  her.  As  the  brazen  serpent 
did  heal  those  who  were  bitten  by  the  fiery  serpent,  Tanquam  objectum 
Jidei,  merely  by  being  looked  upon,  so  Christ  crucified  doth  heal  sin,  beget 
grace,  encourage  to  sufferings,  by  being  looked  upon  with  the  eyes  of  faith, 
“ Wherefore,  seeing  we  are  compassed  about  with  so  great  a cloud  of  wit- 
nesses, let  us  lay  aside  every  weight,  and  the  sin  which  doth  so  easily  beset 
us;  aud  let  us  run  with  patience  the  race  that  is  set  before  us;  looking 
unto  Jesus  the  author  and  finisher  of  our  faith,”  Heb.  12  : 1,  2.  The 
apostle  was  to  encourage  the  Hebrews  to  hold  on  the  well-begun  profession 
of  faith  in  Christ;  and  to  that  purpose,  he  sets  before  them  two  sights  to 
keep  them  from  fainting,  1.  “ A cloud  of  witnesses,”  the  saints  in  heaven ; 
on  which  cloud,  when  he  had  stayed  their  eyes  a while,  and  made  them  fit 
for  a clearer  object,  he  scatters  the  cloud,  and  presents  “ the  Sun  of  righte- 
ousness,” Christ  himself;  and  he  wills  them  ( aphora ,)  to  turn  their  eyes 
from  it  to  him,  “ Looking  unto  Jesus,”  q.  d.  this  sight  is  enough  to  make 
you  run  the  race,  and  not  to  faint ; why  Jesus  is  gone  before  you,  aud  will 
you  not  follow  him?  0 look  unto  Jesus,  and  the  very  sight  of  him  will 
draw  you  after  him;  Christ  crucified  hath  an  attractive  power,  “And  I,  if 
1 be  lifted  up,  will  draw  all  men  to  me,”  John  12  : 32.  Thus  of  the  causes 
of  our  conformity ; we  see  how  it  is  wrought. 


LOOKING  UNTO  JESUS. 


411 


CHAP.  III.] 


3.  For  the  last  query,  what  are  the  means  of  this  conformity  as  on  our 
part  ? I answer, 

1.  Go  to  the  cross  of  Jesus  Christ.  It  is  not  all  our  purposes,  resolu- 
tions, promises,  vows,  covenants,  endeavors  without  this,  that  will  effect  our 
conformity  to  Christ  in  his  sufl^rings  and  death ; no,  no,  this  conformity  is 
a fruit  and  effect  of  the  death  of  Christ ; and  therefore,  whosoever  would 
have  this  work  wrought  in  him,  let  him  first  have  recourse  to  Christ’s  cross ; 
0 ! go  we  more  immediately  to  the  cross  of  Jesus. 

2.  Look  up  to  him  that  hangs  upon  it,  contemplate  the  death  of  Jesus 
Christ,  consider  seriously  and  sadly,  his  bitter,  shameful,  painful  sufferings : 
much  hath  been  said,  only  here  draw  it  in  unto  some  epitome;  as,  1.  Con- 
sider who  he  was.  2.  What  he  suffered.  3.  Why  he  suffered.  4.  For 
whom  he  suffered.  5.  For  what  end  he  suffered.  6.  With  what  mind  he 
suffered  : every  one  of  these  will  make  some  discoveries  either  of  his  graces, 
or  of  his  gracious  actings  in  our  behalf : and  who  can  tell  how  far  this  very 
look  may  work  on  us  to  change  us,  and  transform  us  unto  the  very  image 
of  Jesus  Christ? 

3.  Let  us  humbly  bewail  our  defect,  exorbitancy,  irregularity,  and  in- 
conformity  either  to  the  graces,  sufferings,  or  death  of  Christ.  As  thus, 
“Lo  here  the  profound  humility,  wonderful  patience,  fervent  love,  abun- 
dant mercy,  admirable  meekness,  constant  obedience  of  Jesus  Christ ! lo 
here  the  tortures,  torments,  agonies,  conflicts,  extreme  sufferings  of  Christ 
for  the  spiritual  immortal  good  of  the  precious  souls  of  his  redeemed  ones  ! 
lo  here  the  death  of  Christ,  see  how  he  bowed  the  head,  and  gave  up  the 
ghost ! why  these  are  the  particulars  to  which  I should  conform  ; but,  oh 
alas  ! what  a wide,  vast,  utter  difference,  distance,  disproportion  is  there 
betwixt  me  and  them:  Christ  in  his  sufferings  shined  with  graces;  his 
graces  appeared  in  his  sufferings  like  so  many  stars  in  a bright  winter’s 
night,  but  how  dim  are  the  faint,  weak  graces  in  my  soul?  Christ,  in  his 
sufferings,  endured  much  for  me,  I know  not  how  much.  By  thine  un- 
known sorrows  and  sufferings  felt  by  thee,  but  not  distinctly  known  to  us 
(said  the  ancient  fathers  of  the  Greek  church  in  their  liturgy)  have  mercy 
upon  us,  and  save  us ; his  sorrows  and  sufferings  were  so  great  that  some 
think  it  dangerous  to  define  them  : but  how  poor,  how  little  are  my  suffer- 
ings for  Jesus  Christ?  I have  not  yet  resisted  unto  blood;  and  if  I had, 
what  were  this  in  comparison  of  his  extreme  sufferings  ? Christ  in  his  suf- 
ferings died,  his  passive  obedience  was  unto  death,  even  to  the  death  of  the 
cross ; he  hung  on  the  cross  till  he  bowed  his  head,  and  gave  up  the  ghost, 
“ He  died  unto  sin  once,”  liom.  6 : 10.  But  alas  ! how  do  I live  in  that 
for  which  he  died?  To  this  day  my  sin  hath  not  given  up  the  ghost;  to 
this  day  the  death  of  Christ  is  not  the  death  of  my  sin ; 0 ! my  sin  is  not 
yet  crucified,  the  heart  blood  of  my  sin  is  not  yet  let  out ; Oh  ! wo  is  me  ! 
how  unanswerable  am  I to  Christ  in  all  these  respects. 

4.  Let  us  quicken,  provoke,  and  rouse  up  our  souls  to  this  conformity : 
let  us  set  before  them  exciting  arguments,  ex.  gr.  The  greatest  glory  that 
a Christian  can  attain  to  in  this  world,  is  to  have  a resemblance  and  likeness 
to  Jesus  Christ.  Again,  the  more  like  we  are  to  Christ,  the  more  we  are 
in  the  love  of  God,  and  the  better  he  is  pleased  with  us ; it  was  his  voice 
concerning  his  Son,  “ This  is  my  beloved  Son,  in  whom  I am  well  pleased;” 
and  for  his  sake,  if  we  were  but  like  him,  he  is  also  well  pleased  with  us. 
Again,  a likeness  or  resemblance  of  Christ  is  that  which  keeps  Christ  alive 
in  the  world;  as  we  say  of  a child  that  is  like  his  father,  “ This  man  can- 
not die  so  long  as  his  son  is  alive ;”  so  we  may  say  of  Christians  who  re- 
semble Christ,  that  so  long  as  they  are  in  the  world  Christ  cannot  die  ; he 
lives  in  them,  and  he  is  no  otherwise  alive  in  this  nether  world,  than  in  the 
hearts  of  gracious  Christians,  that  carry  the  picture  and  resemblance  of  him. 


412 


LOOKING  UNTO  JESUS. 


[BOOK  TY. 


Again,  a likeness  to  Christ  in  his  death,  will  cause  a likeness  to  Christ  in 
his  glory.  If  we  have  been  planted  “ together  in  the  likeness  of  his  death, 
we  shall  be  also  in  the  likeness  of  his  resurrection,”  Rom.  6:5.  As  it  is 
betwixt  the  graft  and  the  stock,  the  graft  seeming  dead  with  the  stock  in 
the  winter,  it  revives  with  it  in  the  spring ; ^after  the  winter’s  death  it  par- 
takes of  the  spring’s  resurrection  : so  is  it  betwixt  Christ  and  us;  if  with 
Christ  we  die  to  sin,  we  shall  with  Christ  be  raised  to  glory;  being  con- 
formed to  him  in  his  death,  we  shall  be  also  in  his  resurrection.  Thus  let 
us  quicken  and  provoke  our  souls  to  this  conformity. 

5.  Let  us  pray  to  God,  that  he  will  make  us  conformable  to  Jesus  Christ. 
Is  it  grace  we  want  ? let  us  beg  of  him,  that  of  that  fulness  that  is  in 
Christ,  we  may,  in  our  measure,  receive  grace  for  grace.  Is  it  patience,  or 
joy  in  sufferings  that  we  want?  Let  us  beg  of  him,  that  as  he  hath  pro- 
mised, he  will  send  us  the  Comforter,  that  so  we  may  follow  Christ  cheer- 
fully from  his  cross  to  his  crown,  from  earth  to  heaven.  Is  it  mortification 
our  souls  pant  after  ? This  indeed  makes  us  most  like  to  Christ  in  his 
sufferings  and  death ; why  then  pray  we  for  this  mortification  ? 

But  how  should  we  pray?  I auswer,  1.  Let  us  plainly  acknowledge,  and 
heartily  bemoan  ourselves  in  God’s  bosom  for  our  sins,  our  abominable  sins. 
2.  Let  us  confess  our  weakness,  feebleness,  and  inability  in  ourselves  to 
subdue  our  sins.  “We  have  no  might  (may  we  say)  against  this  great 
company  that  come  against  us ; neither  know  we  what  to  do,  but  our  eyes 
are  upon  thee,”  2 Chron.  20  : 12.  3.  Let  us  put  up  our  request,  begging 

help  from  heaven ; let  us  cry  to  God  that  virtue  may  come  out  of  Christ’s 
death  to  mortify  our  lusts,  to  heal  our  natures,  to  staunch  our  bloody  issues ; 
and  that  the  spirit  may  come  in  to  help  us  in  these  works,  “ For  by  the 
Spirit  do  we  mortify  the  deeds  of  the  body,”  Rom.  8 : 13.  4.  Let  us  press 

God  with  the  merits  of  Christ,  and  with  his  promises  through  Christ,  for 
he  hath  said,  “ Sin  shall  not  have  dominion  over  us,  for  we  are  not  under 
the  law,  but  under  grace,”  Rom.  6:  14.  and  Paul  experienced  it,  “The 
law  of  the  Spirit  of  life  in  Christ,  hath  freed  me  from  the  law  of  sin  and 
death,”  Rom.  8:2.  5.  Let  us  praise  God,  and  thank  God  for  the  help 

already  received,  if  we  find  that  we  have  gotten  more  ability  to  oppose  the 
lusts  of  the  flesh,  that  we  are  seldom  overtaken  with  any  breaking  forth  of 
it,  that  we  have  been  able  to  withstand  some  notable  temptations  to  it,  that 
the  force  of  it  in  us  is  in  any  measure  abated,  that  indeed  and  in  truth 
virtue  is  gone  out  of  the  death  of  Christ ; 0 then  return  we  praises  to  God, 
let  us  triumph  in  God,  let  us  lead  our  captivity  captive,  and  sing  new  songs 
of  praises  unto  God,  and  even  ride  in  triumph  over  our  corruptions,  boast- 
ing ourselves  in  God,  and  setting  up  our  banners  in  the  name  of  the  most 
High,  and  offering  up  humble  and  hearty  thanks  to  our  Father  for  the  death 
of  Christ,  and  for  the  merit,  virtue  and  efficacy  of  it  derived  unto  us,  and 
bestowed  upon  us ! 

6.  Let  us  frequently  return  to  our  looking  up  unto  Jesus  Christ,  to  our 
believing  in  Christ  as  he  was  lifted  up  : How  we  are  to  manage  our  faith, 
to  draw  down  the  virtue  of  Christ’s  death  into  our  souls,  I have  discovered 
before ; and  let  us  now  be  in  the  practice  of  those  rules ; certainly  there  is 
a conveyance  of  an  healing,  strengthening,  quickening  virtue,  flowing  into 
the  soul  in  the  time  of  its  viewing,  eyeing,  contemplating,  reflecting  upon 
Christ  crucified,  Christ  lifted  up;  and  this  comes  from  the  secret  presence 
of  God,  blessing  this  our  looking  upon  Christ,  as  the  ordinance  by  which 
he  hath  appointed  to  make  an  effectual  impression  upon  the  heart.  It  is 
not  for  us  curiously  to  inquire  how  this  should  be  : “ principles  (we  say) 
are  not  to  be  proved;”  save  only  God  hath  said  it,  and  experience  hath 
found  it  out,  that  when  faith  is  occasioned  to  act  on  any  suitable  sacred 
object,  God  by  his  Spirit,  doth  not  fail  to  answer;  in  such  a case  he  fills 


CHAP.  HI.]  LOOKING  UNTO  JESUS.  413 

the  soul  with  comfort,  blessing,  virtue  : he  returns  upon  the  soul,  by,  from, 
and  through  the  actings  of  faith,  whatsoever  by  it  is  looked  for.  Indeed 
none  knoweth  this  but  he  that  feels  it,  and  none  feels  this  that  knowetk 
how  to  express  it ; as  there  is  somewhat  in  the  fire,  heat,  warmth  and  light, 
which  no  painter  can  express : and  as  there  is  somewhat  in  the  face,  heat, 
warmth,  and  life,  which  no  limner  can  set  forth,  so  there  is  somewhat  flow- 
ing into  the  soul,  while  it  is  acting  faith  on  the  death  of  Christ,  which  for 
the  rise  or  manner  of  its  working,  is  beyond  what  tongue  can  speak,  or  pen 
can  write,  or  pencil  can  delineate.  Come  then,  if  we  would  have  grace, 
endure  afflictions,  die  to  sin,  grow  in  our  mortification,  let  us  again,  and 
again  return  to  our  duty  of  looking  unto  Jesus,  or  believing  in  Jesus  as 
he  was  lifted  up. 

And  yet,  when  all  is  done,  let  us  not  think  that  sin  will  die  or  cease  in 
ns  altogether,  for  that  is  an  higher  perfection  than  this  life  will' bear;  only 
in  the  use  of  the  means,  and  through  Cod’s  blessing  we  may  expect  thus 
far  that  sin  shall  not  reign,  it  shall  not  wear  a crown,  it  shall  not  sit  in  the 
throne,  it  shall  hold  no  parliaments,  it  shall  give  no  laws  within  us;  we 
shall  not  serve  it,  but  we  shall  die  to  the  dominion  of  it  by  virtue  of  this 
death  of  Jesus  Christ.  And  this  grant  he  who  died  for  us.  Amen, 
Amen. 

Thus  far  we  have  looked  on  Jesus,  as  our  Jesus,  in  his  sufferings  and 
death.  Our  next  work  is  to  look  on  Jesus,  carrying  on  the  great  work  of 
our  salvation,  during  the  time  of  his  resurrection,  and  abode  upon  earth, 
until  his  ascension,  or  taking  up  to  heaven. 

John  20  : 1 — 19.  “ The  first  day  of  the  week  cometh  Mary  Magdalene 
early,  when  it  was  yet  dark,  unto  the  sepulchre,  and  seeth  the  stone  taken 
away  from  the  sepulchre,”  &c. 

John  20  : 19,  20.  “The  same  day  at  evening,  being  the  first  day  of  the 
week,  when  the  doors  were  shut  where  the  disciples  were  assembled  for  fear 
of  the  Jews,  came  Jesus,  and  stood  in  the  midst,  and  saith  unto  them, 
Peace  be  unto  you;  and  when  he  had  so  said,  he  showed  unto  them  his 
hands  and  his  side.” 

John  20  : 26,  27,  28.  “And  after  eight  days  again,  his  disciples  were 
within,  and  Thomas  with  them  ; then  came  Jesus,  the  doors  being  shut, 
and  stood  in  the  midst,  and  said,  Peace  be  unto  you;  then  saith  he  to 
Thomas,  reach  hither  thy  finger,  and  behold  my  hands,  and  reach  hither 
thy  hand,  and  thrust  it  into  my  side,  and  be  not  faithless,  but  believing : 
and  Thomas  answered  and  said  unto  him,  My  Lord,  and  my  God.” 

John  21  : 1 — 15.  “After  these  things,  Jesus  showed  himself  again  to 
his  disciples,  at  the  sea  of  Tiberias;  and  on  this  wise  showed  he  him- 
self,” &c. 

Heb.  12  : 2.  Matth.  28  : 6.  2 Tim.  2 : 7,  8.  “ Looking  unto  Jesus  the 

beginner  and  finisher  of  our  faith. — He  is  not  here,  for  he  is  risen, — Come, 
see  the  place  where  the  Lord  lay. — Consider  what  I say,  and  the  Lord  give 
thee  understanding  in  all  things : remember  that  Jesus  Christ  of  the  seed 
of  David,  was  raised  from  the  dead  according  to  my  gospel.” 

Rev.  1 : 17,  18.  “And  when  I saw  him,  I fell  at  his  feet  as  dead,  and 
he  laid  his  right  hand  upon  me,  saying  unto  me,  fear  not,  I am  the  first 
and  the  last;  I am  he  that  liveth,  and  was  dead,  and  behold  I am  alive  for 
evermore.”  Amen. 


LOOKING  UNTO  JESUS, 

IN  HIS  RESURRECTION. 


THE  FOURTH  BOOK.— PART  IV. 


CHAPTER  I. 


He  is  risen.  — Come  see  the  place  where  the  Lord  lay.  Matth.  28  : 6. 

Kemember  that  Jesus  Christ  of  the  seed  of  David  was  raised  from  the  dead. 

2 Tim.  2 : 8. 

Sect.  I.  Of  the  time  of  Christ’s  resurrection. 

The  sun  that  went  down  in  a ruddy  cloud,  is  risen  again  with  glorious 
beams  of  light.  In  this  piece  as  in  the  former,  we  shall  first  lay  down  the 
object,  and  then  give  directions  how  to  look  upon  it. 

The  object  is  Jesus  carrying  on  the  work  of  man’s  salvation  in  his  resur- 
rection ; and  during  the  time  of  his  abode  upon  earth  after  his  resurrection. 
Now,  in  all  the  transactions  of  this  time,  I shall  only  take  notice  of  these 
two  things.  1.  Of  his  resurrection.  2.  Of  his  apparition ; for,  first,  he 
rose,  and  secondly,  he  shows  himself  that  he  was  risen ; in  the  first  is  the 
position,  in  the  second  is  the  proof. 

1.  For  the  position,  the  Scripture  tells  us,  That  he  rose  again  the  third 
day.  In  this  point,  I shall  observe  these  particulars.  1.  When  he  arose. 
2.  Why  he  arose.  3.  How  he  arose. 

1.  When  he  arose;  it  was  the  third  day  after  his  crucifying,  “As  Jonas 
was  three  days  and  three  nights  together  in  the  whale’s  belly,  so  shall  the 
Son  of  man  be  three  days  and  three  Dights  in  the  heart  of  the  earth,” 
Matth.  12  : 40.  This  was  the  time  he  had  appointed,  and  this  was  the  time 
appropriated  to  Christ,  and  marked  out  for  him  in  the  calendar  of  the  pro- 
phets : Of  all  those  whom  God  raised  from  the  dead  to  life,  there  is  not 
one  that  was  raised  on  the  third  day  but  Jesus  Christ;  some  rose  before, 
and  some  after ; the  son  of  the  Shunamite,  the  son  of  the  widow  of  Sarepta, 
the  daughter  of  Jairus,  he  of  Nain,  and  some  others  rose  before ; Lazarus, 
and  the  saints  that  arose  from  the  dust  when  Christ  rose,  stayed  longer  in 
the  grave;  but  Christ  takes  the  third  day,  which  discovers  him  to  be  the 
Messiah  ; Thus  it  is  written,  and  thus  it  behooved  Christ  to  suffer,  and  to 
rise  from  the  dead  the  third  day,  Luke  24  : 46.  Had  he  rose  sooner,  a 
doubt  might  have  been  of  his  dying,  and  had  he  lain  longer,  a doubt  might 
have  been  of  his  rising : he  would  rise  no  sooner,  because  in  some  diseases, 
as  in  the  apoplexy,  or  such  like,  examples  are  given  of  such,  as  seeming 
to  be  dead,  have  indeed  revived:  and  be  would  indeed  lie  no  longer  in  his 

(414) 


LOOKING  UNTO  JESUS. 


415 


CHAP.  I.] 

sjave,  because  in  all  dead  carcasses,  and  especially  in  a wounded  body, 
putrefaction  and  corruption  begin  the  third  day,  this  may  be  gathered  from 
the  story  of  Lazarus  in  the  gospel,  where  Jesus  commanding  the  stone  to 
be  rolled  from  his  grave,  Martha,  his  sister,  answered,  “ Lord,  by  this 
time  he  stinketh,  for  he  hath  been  dead  four  days,”  John  11 : 89.  Now 
the  body  of  Christ,  as  it  was  prophesied,  must  not  corrupt,  “ For  thou 
wilt  not  leave  my  soul  in  hell,  neither  wilt  thou  suffer  thy  Holy  One  to  see 
corruption,”  Psa.  16  : 10.  Mark  this  text ; all  men  shall  rise  again,  but 
their  bodies  must  first  see  corruption,  only  the  Messiah  was  to  rise  again 
before  he  saw  corruption,  and  therefore  he  would  not  delay  his  resurrec- 
tion after  the  third  day.  Some  think  this,  and  that  of  Hosea,  “After  two 
days  he  will  revive  us,  and  in  the  third  day  he  will  raise  us  up,”  Hosea 
6 : 2,  to  be  the  main  texts  to  which  Christ  refers;  when  he  said,  u Thus  it 
is  written,”  Luke  24  : 46.  And  to  which  the  apostle  refers,  when  he  said, 
That  “ Christ  rose  again  the  third  day  according  to  the  Scriptures,”  1 Cor. 
15:4. 

I dare  not  be  too  curious  in  giving  reasons  for  this  set  time,  and  the 
rather  because  Christ  is  a free  worker  of  his  own  affairs ; he  doeth  what  he 
pleaseth,  and  when  he  pleaseth ; times  and  actions  are  in  his  own  power, 
and  he  needs  not  to  give  us  any  account  of  them  ; and  yet,  so  far  as  Scrip- 
ture discovers,  we  may  go  along,  and  amongst  many  others,  I shall  lay 
down  these  following  reasons  : 

1.  Because  the  types  had  so  prefigured;  we  see  it  in  Isaac,  Jonah,  and 

Hezekiah,  a patriarch,  a prophet*  and  a king.  1.  For  Isaac,  from  the 
time  that  God  commanded  Isaac  to  be  offered  for  a burnt-offering,  Isaac 
was  a dead  man,  but  the  third  day  he  was  released  from  death  : this  the 
text  tells  us  expressly,  that  it  was  the  third  day  when  Abraham  came  to 
Mount  Moriah,  and  had  his  son,  as  it  were,  restored  to  him  again,  Gen. 
22  : 4,  and  Paul  discovers,  that  this  was  in  a figure,  Heb.  11  : 19.  2.  For 

Jonah,  from  the  time  that  Jonah  was  cast  into  the  sea,  and  swallowed  up 
of  the  fish ; Jonah  was  in  account  as  a dead  man,  but  the  third  day  the 
Lord  spake  unto  the  fish,  “ and  it  vomited  up  Jonah  upon  the  dry  land,” 
Jonah  2:10.  Aud  that  this  was  a figure  of  Christ,  Christ  himself  dis- 
covers, “ For  as  Jonas  was  three  days  and  three  nights  in  the  whale’s  belly, 
so  shall  the  Son  of  man  be  three  days  and  three  nights  in  the  heart  of  the 
earth,”  Matth.  12  :40.  3.  For  Hezekiah,  from  the  time  that  Isaiah  said 

unto  him,  “ Set  thine  house  in  order,  for  thou  shalt  die,  and  not  live,” 
2 Kings  20:1.  Hezekiah  was  in  account  as  a dead  man  ; his  bed  was  to 
him  as  a grave,  but  on  the  third  day  he  was  now  miraculously  raised  up 
again;  and  as  the  prophet  said,  “On  the  third  day  thou  shalt  go  up  to  the 
house  of  the  Lord,”  verse  5.  Surely  this  was  a figure  of  Christ,  and  these 
types  prefiguring  Christ,  are  as  one  reason. 

2.  Because  the  prophets  and  himself  had  so  foretold ; for  the  prophets 
we  have  cited,  Psa.  16  : 10.  Hos.  6 : 2,  and  for  himself,  he  told  them  very 
expressly,  that  “ he  must  suffer  many  things  of  the  elders,  and  chief  priests, 
and  scribes,  and  be  raised  again  the  third  day,”  Matth.  16  :21.  Yea,  said 
he,  “ The  Sou  of  man  shall  be  betrayed  into  the  hands  of  men,  and  they 
shall  kill  him,  and  the  third  day  he  shall  be  raised  again,”  Matth.  17  : 22, 
23,  and  after  this  he  tells  them  again,  That  “ the  Son  of  man  should  be 
betrayed, — and  crucified,  and  the  third  day  he  should  rise  again,”  Matth. 
20  : 18,  19,  so  often  had  he  prophesied  thus,  that  the  chief  priests  and  Pha- 
risees came  to  Pilate  after  his  death,  saying,  Sir,  we  remember  that  this 
deceiver  said,  while  he  was  yet  alive,  after  three  days  I will  rise  again, 
command  therefore  that  the  sepulchre  be  made  sure  until  the  thiid  day, 
Matth.  27  : 62,  63,  64.  And  no  question  his  disciples  remembered  these 
sayings,  for  so  the  two  disciples  travelling  towards  Emrnaus,  after  they 


416 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 


had  said  many  things  concerning  him,  and  that  they  trusted  it  had  been 
he  which  should  have  redeemed  Israel,  they  added  this  as  a most  special 
observation  above  all  the  rest,  That  “ to-day  is  the  third  day,  since  these 
things  were  done,”  Luke  24  : 21.  Why,  all  these  signify,  that  his  rising 
on  the  third  day  was  the  accomplishment  of  prophecies,  and  a certain  evi- 
dence that  he  was  the  Messiah  indeed. 

3.  Because  that  time  was  most  suitable  for  comforting  his  friends,  for 
confounding  his  enemies,  for  clearing  the  truth  both  of  his  humanity  and 
divinity,  he  would  stay  no  longer,  lest  his  disciples  might  have  been  swal- 
lowed up  with  grief ; and  he  would  come  no  sooner,  lest  his  enemies  should 
have  urged,  that  he  had  not  died ; the  watchmen  kept  the  sepulchre  till  this 
very  time,  but  then  the  angels  appearing,  and  the  earth  trembling,  they  be- 
came as  dead  men  ; and  as  soon  as  they  could  they  ran  away ; and  with 
their  tidings  confounded  all  Christ’s  enemies.  And  withal,  as  Christ  con- 
sisted both  of  a divine  and  human  nature,  so  in  respect  of  his  humanity,  he 
must  die ; and  to  show  his  death,  it  was  requisite  that  he  should  rise  no 
sooner  than  the  third  day,  and,  in  respect  of  his  divinity,  it  was  impossible 
that  he  should  be  held  of  death  any  longer  than  three  days,  for  as  he  must 
not  see  corruption,  so,  u God  raised  him  up,  having  loosed  the  pains  of  death, 
because  it  was  not  possible  that  he  should  be  holden  of  it,”  Acts  2 : 24. 

Sect.  II. — Of  the  reasons  of  Christ’s  resurrection. 

2.  Why  he  arose,  We  have  three  reasons : 

1.  That  he  might  powerfully  convihce  or  confound  his  adversaries,  they 
that  crucified  him  were  mightily  afraid  of  his  resurrection  ; they  could  tell 
Pilate,  “ Sir,  we  remember,  this  deceiver  said  while  he  was  yet  alive,  after 
three  days  I will  rise  again,”  Matth.  27  : 63,  64.  And  therefore  they  desire 
him  of  all  loves  “ to  command  the  sepulchre  to  be  made  sure  until  the 
third  day :”  if  ever  he  rise  again  whom  they  have  killed,  then  they  knew 
they  were  all  ashamed,  then  “ the  last  error,  (as  they  said)  would  be  worse 
than  the  first :”  all  the  world  would  look  on  them  as  a cursed  generation,  to 
kill  the  Messiah,  to  crucify  such  a one,  as  after  his  death  and  burial  should 
rise  again  : now  then,  that  he  might  either  convince  them,  or  confound 
them,  notwithstanding  their  care,  their  watch,  their  seal,  their  making  all 
sure  as  possibly  they  could ; at  the  very  same  time  he  had  told  them  be- 
fore, he  broke  open  the  gates  of  death,  and  made  the  gates  of  brass  to  flee 
asunder. 

2.  That  he  might  confirm  the  faith  of  all  his  followers,  “If  Christ  be  not 
risen,  your  faith  is  vain,”  (saith  the  apostle),  1 Cor.  15  : 14.  Christ’s  resur- 
rection both  confirms  our  faith,  as  to  his  person  and  to  his  office;  for  his 
person,  this  speaks  him  to  be  “ the  eternal  Son  of  God,  by  his  resurrection 
from  the  dead,”  Rom.  1 : 4,  and  for  his  office,  this  speaks  him  to  be  the 
promised  Messiah,  the  great  Prophet,  the  chief  High  Priest,  the  King  and 
Saviour  of  his  church  : when  the  Jews  saw  Christ  purging  the  temple,  and 
Messiah-like,  reforming  what  he  saw  amiss  in  the  house  of  God  : “What 
sign  (say  they)  showest  thou  unto  us,  seeing  that  thou  doest  these  things  ? 
And  he  said  unto  them,  Destroy  this  temple,  and  in  three  days  I will  raise 
it  up. — When  therefore  he  was  risen  from  the  dead,  his  disciples  remem- 
bered that  he  had  said  this  unto  them,  and  they  believed  the  scripture,  and 
the  word  which  Jesus  had  said,”  John  2 : 18,  19,  22.  As  the  resurrection 
of  Christ  argues  his  Mediatorship,  so  it  confirms  their  faith,  as  it  is  said, 
“They  believed  the  scriptures,  and  they  believed  Jesus  Christ.”  And  thus 
John  writing  of  his  resurrection,  tells  us,  “These  things  are  written,  that 
ye  might  believe,  and  that  believing,”  &c.,  John  20 : 31. 

3.  That  it  might  clearly  appear,  that  he  had  fully  satisfied  the  justice  of 
God  for  sin ; so  it  was,  that  God  laid  the  forfeiture  of  the  bond  on  Christ, 


LOOKING  UNTO  JESUS. 


417 


CHAP.  I.] 

he  arrested  him,  brought  him  to  the  jail  of  the  grave,  and  there  he  was  till 
the  debt  was  paid  to  the  utmost  farthing:  and  then,  that  it  might  clearly 
appear  that  the  bond  was  cancelled,  the  prisoner  discharged,  God’s  justice 
satisfied,  he  rose  again  from  the  dead.  Some  make  a question  when  this 
bond  was  cancelled ; and  they  say,  as  the  debt  was  paid,  so  the  bond  was 
cancelled  ere  he  stirred  ofif  the  cross  (only  by  the  cross  I suppose  they  mean 
the  utmost  degree  of  Christ’s  humiliation,  viz.,  his  being  held  in  captivity 
and  bondage  under  death)  and  so,  “the  hand-writing  of  the  law  that  was 
against  us,”  was  there  delivered  him;  and  there  he  “blotted  it  out,  can- 
celled it,  took  it  out  of  the  way,  nailing  it  to  his  cross,”  Col.  2 : 14.  Others 
think,  that  as  to  the  full  discharge  of  a debt,  and  freeing  the  debtor,  two 
tilings  are  requisite  : First,  The  payment  of  the  debt,  Secondly,  The  tearing 
or  cancelling  of  the  bond ; so  the  payment  was  wrought  by  Christ’s  death, 
and  the  cancelling  of  the  bond  was  at  his  resurrection ; I shall  not  disprove 
either  of  these,  I am  sure  this  is  without  all  controversy,  that  Christ  rose, 
that  it  might  fully  appear,  that  now  the  bond  was  cancelled,  and  God’s 
justice  satisfied. 

4.  That  he  might  overcome  and  conquer  sin,  death,  and  devil;  and  hence 
the  apostle  cries  victory,  upon  the  occasion  of  Christ’s  resurrection,  “ 0 
death,  where  is  thy  sting  ! 0 grave,  where  is  thy  victory?”  1 Cor.  15  : 55. 
Now  was  the  day  that  he  broke  the  prison,  and  carried  the  keys  of  death 
and  hell  at  his  own  girdle  : now  was  the  day  that  he  spoiled  principalities 
and  powers,  that  he  trode  on  the  serpent’s  head,  and  all  to  bruise  it;  that 
he  came  upon  him,  took  from  him  his  armor  wherein  he  trusted,  and  divided 
his  spoils:  now  was  the  day  that  the  Jew  lost  his  rage,  and  death  his  sting, 
and  the  grave  his  corruption,  and  hell  his  purchase  ! now  was  the  day  of 
his  victory  over  ail  his  enemies : now  was  the  day  that  the  Phoenix  sprung 
up  out  of  its  own  ashes,  that  Jonas  came  safe  out  of  the  belly  of  the  whale, 
that  the  tabernacle  of  David  that  was  fallen  was  raised  again,  that  the  sun 
of  righteousness  covered  with  a cloud,  appeared  and  shone  with  greater 
lustre  than  before ; that  Samson  took  the  gates  of  the  city,  and  carried  them 
away : he  rose  even  up  on  that  account. 

5.  That  he  might  “ become  the  first-fruits  of  them  that  slept,”  1 Cor. 
15  : 20.  Christ  is  called  the  first-fruits  in  a double  respect.  1.  In  respect 
of  the  day  whereon  he  rose ; Paul  was  an  excellent  critic,  the  very  feast 
carried  him  to  the  word  ; as  the  day  of  his  passion  was  the  day  of  the  Pass- 
over,  and  the  apostle  thence  could  say  “ Christ  is  our  passover;”  1 Cor. 
15  : 7,  so  the  day  of  Christ’s  rising,  was  the  day  of  the  first-fruits  : and  the 
apostle  thence  could  say,  “ Christ  is  our  first-fruits,”  1 Cor.  15  : 20.  Con- 
cerning this  feast  of  the  first-fruits  we  read,  Lev.  22  : 10,  11.  It  was  their 
harvest,  of  their  basest  grain  barley,  but  the  full  harvest  of  their  best  grain 
of  wheat,  was  not  till  Pentecost.  Now,  upon  this  day,  the  morrow  after  the 
Sabbath,  the  beginning  of  their  first  harvest,  when  the  sheaf  of  their  first- 
fruits  was  brought  unto  the  priest,  and  waved  before  the  Lord;  Christ 
arose  from  the  dead,  and  in  this  respect,  Paul  calls  him  the  “ first-fruits  of 
them  that  slept,”  1 Cor.  15  : 20,  of  all  the  saints.  He  rose  first  as  on  this 
day,  for  the  full  harvest  is  not  till  doom’s-day,  the  general  resurrection-day. 
2.  He  is  called  the  first-fruits,  in  respect  of  them  whom  he  thereby  sancti- 
fied ; for  as  an  handful  of  the  first-fruits  sanctified  the  whole  field  of  corn 
that  was  growing,  so  Jesus  Christ,  the  first-fruits  of  the  dead,  sanctifies  all 
those  who  are  lying  in  the  grave  to  rise  again  by  his  power,  eveu  when  they 
are  in  the  dust  of  death,  “ If  Christ  be  not  risen,  (saith  the  apostle)  ye  are 
yet  in  your  sins.” — “But  now  is  Christ  risen  from  the  dead,  and  become 
the  first-fruits  of  them  that  slept,”  1 Cor.  15  : 17,  20. 

6.  That  being  formerly  abased  as  a servant,  and  crucified  as  a sinner,  he 
might  thus  be  declared  to  be  the  Son  of  God,  and  exalted  to  be  a Prince 

27 


418  LOOKING  UNTO  JESUS.  [BOOK  IV. 

and  Saviour  of  men;  and  so  his  name  might  be  glorified  of  all  the  world. 
“He  was  made  of  the  seed  of  David  according  to  the  flesh,  and  declared 
to  be  the  Son  of  God  with  power,  according  to  the  Spirit  of  holiness,  by  the 
resurrection  from  the  dead,”  Rom.  1 : 3,  4.  It  was  of  necessary  consequence, 
that  he  that  was  so  humbled,  must  be  thus  exalted  ; “ Therefore  will  I 
divide  him  a portion  with  the  great,  and  he  shall  divide  the  spoil  with  the 
strong ; because  he  hath  poured  out  his  soul  unto  death,”  Isa.  53  : 12, 
agreeable  to  which  is  that  of  Christ,  “ Thus  it  is  written,  and  thus  it  be- 
hooved Christ  to  suffer,  and  to  rise  from  the  dead  the  third  day,”  Luke  24 : 
46.  When  Peter  was  preaching  Christ  to  the  high  priest  and  council,  that 
condemned  him  to  death,  he  told  them,  That  “the  God  of  our  fathers  hath 
raised  up  Jesus,  whom  ye  slew  and  hanged  on  a tree  ; him  hath  God  exalted 
with  his  right  hand  to  be  a Prince  and  a Saviour,”  Acts  5 : 30,  31.  And 
suitable  to  this  is  that  of  Paul,  “ he  humbled  himself,  and  became  obedient 
to  the  death,  even  to  the  death  of  the  cross,  wherefore  God  also  hath  highly 
exalted  him,  and  given  him  a name  which  is  above  every  name,”  Phil.  2 : 
8,  9.  It  was  for  his  own  glory  and  his  Father’s  glory  that  he  should  rise 
again  from  the  dead,  “ God  raised  him  up  from  the  dead,  arid  gave  him 
glory,”  1 Pet.  1 : 21,  and  he  was  therefore  exalted,  “That  every  tongue 
should  confess  that  Jesus  Christ  is  Lord,  to  the  glory  of  God  the  Father,” 
Phil.  2 : 11.  Of  all  the  reasons  of  Christ’s  resurrection  we  must  look  upon 
this  as  the  main,  for  as  he  hath  made  all  things  for  himself,  so  he  hath  done 
all  things  for  his  own  glory,  “ Christ  was  raised  up  from  the  dead  (saith  the 
apostle,)  by  the  glory  of  the  Father,”  Rom.  6 : 4.  By  the  glory,  or  to  the 
glory,  or  for  the  glory,  of  himself,  and  of  his  Father. 

Sect.  III. — Of  the  manner  of  Christ’s  resurrection. 

3.  How  he  rose;  for  the  manner  of  his  resurrection  we  may  consider  in 
it,  these  particulars : 

1.  That  Christ  rose  again  as  a common  person,  he  stood  in  our  stead,  and 
therefore  when  he  rose  from  death,  we  and  all  the  church  of  Christ  rose 
together  with  him  and  in  him.  We  have  formerly  observed,  that  Christ 
took  upon  him  the  person  of  no  man,  he  took  only  the  nature  of  man  into 
the  union  of  the  second  person,  that  so  he  might  die  and  rise  again,  not  as 
a particular,  but  a common  person,  that  he  might  be  as  a representative  in 
our  room  and  stead,  that  he  might  be  as  a spiritual  head,  and  as  the  second 
Adam,  who  could  infuse  life  into  all  his  members.  In  this  respect  the 
apostle  makes  comparison  betwixt  Adam  and  Christ;  now  Adam,  we  know, 
was  reckoned  before  his  fall,  as  a common  public  person,  not  standing  singly, 
or  alone  for  himself,  but  as  representing  all  mankind  to  come  of  him  ; so 
Jesus  Christ  is  reckoned  to  us,  before  his  death,  and  in  his  death,  and  after 
his  death,  as  a common  public  person,  not  living,  dying,  or  rising  again, 
singly,  or  alone  for  himself,  but  as  representing  all  the  believers  in  the 
world;  and  hence  it  is,  that  Adam  is  called  the  first  man,  and  Jesus  Christ 
is  called  the  second  man,  1 Cor.  15  : 47,  as  if  there  never  had  been,  nor 
ever  should  be  any  more  men  in  the  world,  save  only  these  two ; and  why  ? 
but  because  these  two  between  them,  had  all  the  rest  of  the  sons  of  men 
hanging  at  their  girdles : Adam  had  all  the  sons  of  men  born  in  this  world, 
called  earthly  men,  included  in  him  ; and  Christ  had  all  his  elect,  whose 
names  are  written  in  heaven,  and  therefore  called  heavenly  men,  included  in 
him  ; so  that  now  whatsoever  Christ  did,  it  is  reckoned  bv  God,  as  if  done 
by  us,  and  for  us.  When  Christ  arose,  he  arose  as  our  head,  and  as  a com- 
mon person,  and  in  God’s  account  we  arose  with  him,  and  in  him.  As 
among  all  the  sheaves  in  the  field,  there  was  some  one  sheaf,  that  in  the 
name  and  room  of  all  the  rest,  was  lifted  up  and  waved  before  the  Lord;  so 
when  all  were  dead,  Christ  as  the  first-fruits,  rose  again  from  the  dead,  and 


N 


LOOKING  UNTO  JESUS. 


419 


CHAP.  I.] 


by  this  act  of  his  resurrection,  all  the  elect  from  the  beginning  of  the  world 
to  the  end,  are  risen  with  him,  and  in  him,  “ He  is  the  first-fruits  of  them 
that  slept,”  1 Cor.  15  : 20,  though  the  saints  are  asleep,  yet.  they  are  vir- 
tually risen  already  with  Christ,  because  he  is  their  first-fruits.  Let  this 
ever  be  remembered,  that  Christ  rose  again  as  the  first-fruits,  as  the  second 
man,  as  an  head,  as  a common  person. 

2.  That  Christ  rose  again  by  his  own  power,  this  he  meant  when  he  said, 

“ Destroy  this  temple,  and  in  three  days  I will  raise  it  up,”  John  2 : 19. 
He  saith  not*  destroy  you,  and  some  other  shall  raise  it  up ; no,  no,  but  I, 
even  I myself  will  do  it,  yea,  and  I will  do  it  by  my  own  proper  power  and 
virtue  : here  is  a plain  argument  of  the  divine  nature  of  Christ,  for  none 
ever  did,  ever  could  do  that  but  God  himself : some  were  raised  before  Christ 
was  incarnate,  but  not  any  by  himself,  or  by  his  own  proper  power;  only 
a power  was  imparted  to  some  prophet  by  God,  for  that  time  and  turn,  and 
so  they  were  raised  ; but  Christ  rose  again,  not  by  a power  imparted  to  some, 
but  by  his  own  power.  The  widow’s  son  of  Sarepta  was  raised  by  Elias, 
and  the  Shunamite’s  son  was  raised  by  Elisha,  both  these  were  raised  by 
others,  and  those  others  that  raised  them,  did  it  not  by  their  own  power, 
but  by  power  given  them  from  above ; and  therefore,  though  in  their  life- 
time they  raised  others,  yet  being  dead  they  could  not  raise  themselves : 
but  Jesus  Christ  did  not  only  in  his  lifetime  raise  others,  but  also  being 
dead,  and  laid  in  his  grave,  and  pressed  with  stones,  and  watched  by  sol- 
diers, and  sought  to  be  detained  by  all  the  powers  of  darkness  ; yet  he  as  a 
conqueror,  by  his  own  power,  raised  himself  to  life ; he  caused  all  things,  by 
the  strength  of  his  own  arm,  to  give  way  unto  himself,  “ I have  power  to 
lay  down  my  life,  and  I have  power  to  take  it  up  again,”  John  10  : 18,  an 
equal  power  to  take  it  up  as  to  lay  it  down. 

But  against  this  it  may  be  objected,  “ The  God  of  our  fathers  raised  up 
Jesus,”  Acts  5 : 80. — “ Whom  God  hath  raised  up,  having  loosed  the  pains 
of  death,”  Acts  2 : 24.  In  many  places,  the  resurrection  of  Christ  is  as- 
cribed to  his  Father;  how  then  is  he  said  to  raise  up  himself  by  his  own 
power  ? 

I answer,  it  is  true  that  the  Father  raised  him,  and  yet  this  contradicts 
not,  but  that  he  raised  up  himself,  “ Whatsoever  the  Father  doeth,  I do,” 
saith  Christ,  John  5:  19.  Christ’s  resurrection  is  the  indivisible  work  of 
the  blessed  Trinity;  it  is  a work  common  to  all  the  three  persons,  there  is 
but  one  power  of  the  Father,  and  of  the  Son  ; so  that  of  both  it  is  truly  veri- 
fied, the  Father  raised  him,  and  the  son  raised  himself. 

3.  That  Christ  rose  again  with  an  earthquake,  “ And  behold  there  was  a 
great  earthquake,  for  the  angel  of  the  Lord  descended  from  heaven,”  Matth. 
28  : 2.  The  earth  shook  at  his  death,  and  now  it  trembles  again  at  his 
resurrection;  plainly  speaking,  that  it  could  neither  endure  his  suffering, 
nor  hinder  his  rising.  As  a lion  with  a roar  is  said  to  make  the  bed  whereon 
he  lies  to  tremble,  so  this  Lion  of  the  tribe  of  Judah  was  able  with  his  voice, 
or  sight,  to  make  his  bed  (the  earth  wherein  he  lay)  to  tremble;  no  sooner 
he  snakes  himself,  but  he  shakes  the  earth ; at  his  first  motion  the  earth 
moves,  and  now  was  fulfilled  that  prophecy,  “ Tremble  thou  earth  at  the 
presence  of  the  Lord,  at  the  presence  of  the  God  of  Jacob”  Psal.  114  : 7. 
It  is  not  for  us  curiously  to  inquire  into  the  cause  of  this  earthquake;  cer- 
taiuly  the  cause  was  above  nature’s  reach ; it  was  not  any  hollow  wind  got 
into  the  bowels  of  the  earth,  but  either  it  was  Christ’s  rising,  or  the  angel’s 
descending;  the  earth  either  danced  for  joy  that  Christ  was  risen,  or  it 
trembled  tor  fear  that  men  would  not  believe  his  resurrection.  The  evan- 
gelist seems  to  lay  it  on  the  angel,  “ For  the  angel  of  the  Lord  descended 
from  heaven ;”  sure  the  power  of  angels  is  very  great,  they  can  move  all 
corporeal  things  almost  in  an  instant,  they  can  stir  up  tempests,  they  can 


420 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 


shake  the  earth,  move  the  waters,  only  all  their  power  is  subjected  to  God’s 
will,  “ Bless  the  Lord,  all  ye  angels  that  excel  in  strength,  that  do  his  will,” 
Psal.  103  : 20.  It  was  the  will  of  God,  that  now  an  angel  should  take  hold 
on  the  pillars  of  the  earth,  and  make  it  shake;  no  wonder  if  for  “fear  of 
him  the  keepers  shake,  and  become  as  dead  men,”  Matth.  28  : 4,  and  if  one 
angel  he  able  to  shake  the  earth,  and  to  shake  the  keepers,  those  armed 
soldiers  that  were  set  to  watch  the  tomb,  what  then  will  Christ  himself  do, 
when  he  shall  come  to  judgment  the  second  time,  with  many  thousand  thou- 
sands of  angels  ? Oh  ! how  terrible  and  fearful  will  his  coming  be  ? As  at 
Christ’s  resurrection,  so  at  the  last  resurrection  there  will  “be  earthquakes 
in  divers  places,”  Matth.  24  : 7.  Christ  hath  showed,  and  he  will  show  him- 
self to  be  the  absolute  Lord  of  heaven  and  earth ; see  how  the  earth  trem- 
bling under  his  feet,  doth  (as  it  were)  pay  him  homage ; “ And  behold  there 
was  a great  earthquake.” 

4.  That  Christ  rose  again,  angels  ministering  to  him,  “An  angel  came 
and  rolled  back  the  stone  from  the  door,  and  sat  upon  it,”  Matth.  28  : 2. 
Christ’s  power  was  not  included  in  the  grave,  or  on  the  earth,  but  extended 
to  heaven,  and  to  the  hosts  therein ; however  the  chief  priests  and  Phari- 
sees conspired  together  to  close  him  in  the  earth,  they  sealed  the  stone  and 
set  a watch,  they  made  all  sure  as  possibly  they  could;  yet  the  angels  of 
heaven  are  ready  to  wait  on  him  as  their  sovereign  Lord.  “ An  angel  de- 
scended to  roll  away  the  stone,”  not  that  Christ  was  unable  to  do  it  him- 
self, he  shook  the  earth,  and  could  he  not  lift  a stone  ? 0 yes ! but  this 
would  manifest  his  power,  by  declaring  his  power  over  the  mighty  angels ; 
he  needed  but  to  say  this  unto  his  angel,  “do  this,  and  he  doeth  it.”  I 
find  some  difference  amongst  authors,  why  an  angel  should  roll  away  the 
stone ; some  think  that  it  was  only  for  the  women’s  sake,  that  they  might 
go  into  the  sepulchre,  and  take  a view  of  the  empty  tomb,  and  so  be  satis- 
fied that  Christ  was  not  there,  but  risen,  as  they  said,  “ Come  see  the  place 
where  the  Lord  lay,”  Matth.  28  : 6.  Others  think  it  was  to  do  their  office 
of  duty  and  service  to  Jesus  Christ,  to  make  way  for  his  body  to  pass  out 
of  the  grave  without  any  penetration  of  other  bodies;  for  my  part,  I ad- 
here to  these,  though  we  need  not  to  exclude  the  former,  for  the  stone 
might  be  removed,  both  that  Christ  might  come  forth,  and  that  the  women 
might  be  convinced  that  he  was  risen  again.  But  as  for  the  opinion  of 
them  who  think  the  stone  was  not  removed  till  after  the  resurrection ; and 
that  the  body  of  Christ  went  through  the  grave  stone  when  he  arose  again, 
it  is  without  all  warrant  ; the  very  order  of  nature  will  not  permit  that  one 
body  should  pass  through  another,  without  corruption  or  alteration  of  either; 
we  say  two  bodies  cannot  be  together,  and  at  once  in  one  proper  place ; no 
more  than  one  body  can  be  together,  and  at  once,  in  an  hundred,  or  a thou- 
sand places ; now  that  angelical  argument  is  full  for  this,  “ He  is  not  here, 
for  he  is  risen,”  Matth.  28  : 6.  He  is  not  in  the  grave,  for  he  is  risen  out 
of  the  grave ; he  could  not  be  in  the  grave,  and  out  of  the  grave  at  one 
and  the  same  time.  But  I mean  not  to  dwell  on  controversial  points. 

5.  That  Christ  rose  again  accompanied  with  others,  “ And  the  graves 
were  opened,  and  many  bodies  of  saints  which  slept,  arose,  and  came  out 
of  their  graves  after  his  resurrection,  and  went  into  the  holy  city,  and  ap- 
peared unto  many,”  Matth.  27  : 52,  53.  It  may  be  the  graves  were  opened 
when  Christ  was  laid  down  in  his  grave,  yet  the  spirits  came  not  into  the 
dead  bodies  till  Christ’s  resurrection  ; the  text  is  plain  that  they  came  not 
out  of  their  graves  till  Christ  was  raised,  “ Christ  is  the  beginning,  (saith 
the  apostle)  Col.  1 : 18,  the  first-born  from  the  dead How  the  first-born  ? 
I answer,  both  in  time  and  efficacy.  1.  In  time,  he  rose  to  eternal  life,  the 
first  of  all  men.  This  was  the  sum  of  Paul’s  preaching,  that  Christ  should 
6ufler;  “and  that  he  should  be  the  first  that  should  rise  from  the  dead,” 


LOOKING  UNTO  JESUS. 


421 


CHAP.  I.] 

Acts  26  : 23.  It  is  true  indeed,  that  Lazarus,  and  sundry  others,  rose  be- 
fore Christ,  but  they  rose  to  live  a mortal  life,  and  to  die  again  : Christ 
was  the  first  of  all  that  rose  to  eternal  life;  never  any  in  the  world  rose 
before  Christ  in  this  manner.  2.  In  respect  of  efficacy,  Christ  rose  first, 
that  by  his  power  all  the  rest  might  rise;  there  is  in  Christ’s  resurrection, 
a reviving  and  quickening  virtue;  and  herein  is  a main  difference  betwixt 
the  resurrection  of  Christ  and  the  resurrection  of  any  other  man  ; the 
resurrection  of  Abraham  avails  nothing  to  the  resurrection  of  Isaac,  or  of 
Jacob,  but  the  resurrection  of  Christ  avails  to  the  resurrection  of  all  that 
have  believed,  or  that  shall  believe  in  him  : Is  not  Christ  called  “ a quicken- 
ing Spirit?”  1 Cor.  15  : 45.  How  theu  should  he  but  quicken  all  his  mem- 
bers ? When  a man  is  cast  into  the  sea,  and  all  his  body  is  under  water, 
there  is  nothing  to  be  looked  for  but  present  death  ; but  if  he  carry  his 
head  above  the  water,  there  is  good  hope  then  of  a recovery;  now  Christ 
is  the  head  unto  his  church,  and  therefore  he  being  raised,  all  his  members 
must  follow  in  their  time  : no  sooner  did  Christ  arise,  but  many  of  the 
bodies  of  the  saints  arose,  not  all  that  were  dead,  but  only  some,  to  show 
the  resurrection  of  all  to  come  ; the  time  for  the  whole  church’s  rising  be- 
ing not  yet  till  the  great  resurrection-day.  It  is  a question  what  became 
of  those  bodies  which  now  arose  ? Some  think  they  died  again  ; but  it  is 
more  probable,  that  seeing  they  arose  to  manifest  the  quickening  virtue  of 
Christ’s  resurrection,  that  they  were  also  glorified  with  Christ;  and  as  they 
rose  with  Christ  arising,  so  they  ascended  up  into  heaven  with  Christ  as- 
cending. 

6.  That  Christ  rose  again  with  a true,  perfect,  incorruptible,  powerful, 
spiritual,  agile,  and  glorious  body. 

1.  He  bad  a true  body,  consisting  of  flesh,  and  blood,  and  bone;  so  he 
told  his  disciples,  when  they  supposed  him  a spirit,  “ Handle  me,  and  see, 
(said  he)  for  a spirit  hath  not  flesh  and  bones,  as  ye  see  me  have,”  Luke 
24  : 39.  I know  his  body  after  his  resurrection  was  comparatively  a 
spiritual  body ; yet  for  all  that,  he  never  laid  aside  the  essential  properties 
of  a true  body,  as  length,  and  breadth,  and  Visibility,  and  locality,  and  the 
like ; he  still  keepeth  those,  because  they  serve  to  the  being  of  a true  body. 

2.  He  had  a perfect  body ; however  he  was  cut,  and  bored,  and  mangled 
before  his  death,  yet  after  his  resurrection  all  was  perfect : Eusebius  tells 
of  one  of  the  children  of  the  Maccabees,  that  was  put  to  death  for  the  pro- 
fession of  the  truth  ; and  when  they  cut  off  his  members,  says  he,  “ I have 
received  these  from  heaven,  and  now  I do  give  them  unto  the  God  of  heaven, 
and  I hope  I shall  have  them  again.”  Not  a member  of  Christ  was  want- 
ing, not  a bone  out  of  joint,  but  all  was  perfect. 

3.  He  had  an  incorruptible,  immortal  body,  “To  this  end  (saith  the 
apostle)  Christ  both  died  and  rose,  and  revived,”  Rom.  14  : 9.  And  why 
revived  ? But  to  show  that  he  rose,  never  to  die  again.  The  apostle  is  yet 
more  express,  “ Christ  being  raised  from  the  dead,  dieth  no  more  : death 
hath  no  more  dominion  over  him,”  Rom.  6 : 9.  Consonant  hereunto  is  that 
of  Christ,  “I  am  he  that  liveth,  and  was  dead,  and  behold  I am  alive  for 
evermore,  Amen,”  Rev.  1 : 18.  And  herein  the  body  of  Lazarus,  and  the 
rest,  whom  Christ  raised,  differed  from  his,  for  after  they  were  raised,  they 
died  again,  but  Christ  died  no  more. 

4.  He  had  a powerful  body : Luther  oould  say  of  the  glorified  saints, 

that  they  had  a power  so  great,  as  to  toss  the  greatest  mountains  in  the 
world  like  a ball;  and  Anselm*  hath  an  expression  not  much  unlike,  that 
“ they  have  such  a power,  as  they  are  able  to  shake  the  whole  earth  at  their 
pleasure.”  How  much  more  could  Christ  cause  that  great  earthquake  at 
the  rising  of  his  body  ? 0 it  was  powerful ! 


* Ansel.  Lib.  de  simul.  Cap.  52. 


422 


LOOKING  UNTO  JESUS. 


[BOOK  IY. 


5.  He  had  a spiritual  body;  it  needed  not  meat,  drink,  and  refreshings, 
as  it  did  before.  It  is  true,  that  the  disciples  “ gave  him  a piece  of  a 
broiled  fish,  and  of  an  honeycomb,  and  he  took  it,  and  did  eat  before  them,” 
Luke,  24  : 42,  43,  but  this  he  did  only  to  confirm  their  faith,  that  he  ap- 
peared solidly,  and  not  imaginary  ; he  ate  out  of  power,  and  not  out  of 
necessity,  even  as  the  sun  sucks  up  the  water  out  of  power,  but  the  earth 
out  of  want : he  ate  not  as  standing  in  need  of  food,  but  to  show  the  truth 
of  his  being  risen  again ; as  the  saints  in  heaven  never  eat,  nor  drink,  nor 
sleep,  nor  have  magistrates,  nor  ministers,  but  the  Spirit  of  God  is  all  in  all 
to  them  : so  it  was  with  Christ  after  his  resurrection,  he  was  full  of  the 
Spirit;  he  was  enlivened  immediately  by  the  Spirit  of  God,  which  flowed 
into  him,  and  that  supplied  the  absence  of  all  other  things. 

6.  He  had  an  agile  body ; it  was  in  his  pleasure  to  move  as  well  upwards 
as  downwards,  as  it  may  appear  by  the  ascension  of  his  body  into  heaven, 
which  was  not  caused  by  constraint,  or  by  any  violent  emotion,  but  by  a 
property  agreeing  to  all  bodies  glorified;  Augustine*  hath  an  expression 
concerning  the  glorified  saints,  “ that  they  shall  move  to  any  place  they 
will,  and  as  soon  as  they  will,  they  shall  move  up  and  down  like  a thought:” 
how  much  more  may  it  be  said  of  the  body  of  Christ. 

7.  He  had  a glorious  body;  this  appeared  in  his  transfiguration,  “ when 
his  face  did  shine  as  the  sun,  and  his  raiment  was  white  as  the  light,” 
Matth.  17  : 2,  but  especially  after  his  resurrection  and  ascension,  when 
“ his  head  and  his  hair  were  white  like  wool,  as  white  as  snow,  and  his 
eyes  were  as  a flame  of  fire,  and  his  feet  like  unto  fine  brass,  as  if  they 
burned  in  a furnace,”  Rev.  1 : 14,  15.  The  glorified  bodies  of  saints  which 
“ are  fashioned  like  unto  his  glorious  body,”  Phil.  3 : 21,  are  said  to  shine 
like  stars,  Han.  12  : 3,  or  like  “the  sun  itself,”  Matth.  13  : 43.  Oh  then ! 
how  glorious  is  the  “ Sun  of  righteousness,”  from  whence  all  those  suns 
and  stars  do  borrow  their  light?  It  is  true,  that  from  his  resurrection  until 
his  ascension,  his  body  appeared  not  thus  glorious  to  them  that  saw  it;  but 
whether  this  glory  was  delayed  and  he  was  not  possessed  of  it  during  his 
forty  days’  abode  upon  the  earth,  or  whether  he  so  far  condescended,  for  his 
disciples’  sake,  as  to  keep  in  his  glory,  that  it  might  not  dazzle  them,  and 
therefore  appeared  sometimes  in  the  form  of  a “ gardener,”  John,  20  : 15, 
and  sometimes  in  the  form  of  “a  stranger,”  Luke,  24  : 18,  and  sometimes 
in  “another  form,”  Mark,  16  : 12,  and  sometimes  in  his  own  form,  in  the 
same  form  wherein  he  lived  before  he  was  crucified,  John,  20  : 20,  27,  it  is 
hard  to  determine.  I am  apt  to  think,  that  in  some  sort  he  might  draw  in 
the  beams  of  his  glory,  and  yet  that  he  was  not  entered  into  that  fulness 
of  glory,  as  after  his  ascension  ; and  so  some  expound  these  words  of  Christ 
to  Mary,  “ Touch  me  not,  for  I am  not  yet  ascended  to  my  Father,”  q.  d. 
Fix  not  thy  thoughts  so  much  upon  my  present  condition,  for  I am  not  yet 
attained  to  the  highest  pitch  of  my  exaltation,  nor  shall  I,  until  “I  ascend 
unto  my  Father.” 

Use.  From  the  resurrection  of  Christ  how  are  we  informed,  that  Christ 
is  the  Son  of  God  ? Thus  Paul  speaks,  he  was  “ declared  to  be  the  Son  of 
God  with  power,  according  to  the  Spirit  of  holiness  by  the  resurrection 
from  the  dead,”  Rom.  1 : 4.  And  how  are  we  informed,  that  Christ  is  Lord 
over  all  things  that  are?  “ For  to  this  end  Christ  both  died,  and  rose,  and 
revived,  that  he  might  be  Lord  both  of  the  dead  and  living,”  Rom.  14  : 9. 
And  how  are  we  informed,  that  Christ  rose  again  for  us,  as  one  that  stood 
in  stead  and  room  of  all  the  elect?  “Rut  now  is  Christ  risen  from  the 
dead,  and  become  the  first  fruits  of  them  that  slept,”  1 Cor.  15  : 20.  And 
how  are  we  informed,  that  by  his  resurrection  we  are  justified?  “Who 


* Aug.  Lib.  22,  de  civit.  Die  Cap.  ult. 


LOOKING  UNTO  JESUS. 


423 


CHAP.  I.] 


was  delivered  for  our  offences,  and  was  raised  again  for  our  justification,” 
Rom.  4 : 25.  And  that  by  his  resurrection  we  are  regenerate  ? For  “ he 
hath  begotten  us  again  unto  a lively  hope,  by  the  resurrection  of  Jesus 
Christ  from  the  dead,”  1 Pet.  1 : 3.  And  that  by  his  resurrection  we  are 
sanctified  ? For  “ as  he  was  raised  up  from  the  dead  by  the  glory  of  his 
Father,  even  so  we  also  should  walk  in  newness  of  life,”  Rom.  6 : 4.  And 
that  by  his  resurrection  at  the  last  day  we  shall  be  raised?  For  “if  the 
Spirit  of  him  that  raised  up  Jesus  from  the  dead,  shall  also  quicken  our 
mortal  bodies,”  Rom.  8 : 11.  And  that  by  his  resurrection,  finally  we  shall 
be  saved  ? For  after  we  are  raised,  “ we  shall  never  die  any  more,  but  be 
equal  unto  the  angels,  and  be  the  children  of  God,  as  being  the  children  of 
the  resurrection  of  Christ,”  Luke,  20  : 36. 

Thus  far  of  the  position,  “ Christ  arose  again  the  third  day.”  Now  for 
the  proof. 

Sect.  IY. — Of  the  arguments  of  Christ's  resurrection. 

Christ,  after  his  passion,  “shewed  himself  alive  by  many  infallible 
proofs,”  Acts  1 : 3.  And  so  he  had  need  to  persuade  men  into  the  faith 
of  so  strange  a truth;  if  we  consult  with  antiquity,  or  novelty,  with  primi- 
tive times,  or  latter  times,  never  was  matter  carried  on  with  more  scruple 
and  slowness  of  belief,  with  more  doubts  and  difficulties,  than  was  this 
truth  of  Christ’s  resurrection.  Mary  Magdalene  saw  it  first,  and  reported 
it,  “ but  they  believed  her  not,”  Mark,  16  : 10.  The  two  disciples  that  went 
to  Emmaus,  they  saw  it  also  and  reported  it,  “ but  they  believed  them  not,” 
Luke,  24  : 37.  Divers  women  together  saw  him,  and  came  and  told  the 
disciples,  “but  their  words  seemed  to  them  as  idle  tales,  and  they  believed 
them  not,”  Luke,  24:  11.  They  all  saw  him,  and  even  seeing  him,  “yet 
they  believed  not  for  joy,  but  wondered,”  Luke,  24  : 41,  when  the  wonder 
was  over,  and  the  rest  told  it  but  to  one  that  happened  to  be  absent,  you 
know  how  peremptory  he  was,  “Not  he,  except  he  saw  in  his  hands  the 
print  of  the  nails,  and  put  his  fingers  in  the  print  of  the  nails,  and  thrust 
his  hands  into  his  side,  he  would  not  believe,”  John,  20  : 25.  In  after 
times,  the  whole  world  stopped  their  ears  at  this  report  of  the  resurrection. 
It  was  with  the  Grecians  at  Athens  a very  scorn  ; “ When  they  heard  of  the 
resurrection  of  the  dead,  some  mocked,”  Acts,  17  : 32.  It  was  with  Festus, 
the  great  Roman,  ( monia ) a sickuess  of  the  brain,  a plain  frenzy,  “Festus 
s id  with  a loud  voice,  Paul,  thou  art  beside  thyself,  much  learning  doth 
make  thee  mad,”  Acts,  28  : 24. — But  come  we  to  our  own  times,  the  resur- 
rection of  Christ  is  to  this  day  as  much  opposed  by  Jews  and  Atheists,  as 
any  one  article  of  our  creed.  And  surely  we  had  need  to  look  to  it,  for 
“ if  Christ  be  not  risen  (as  the  apostle  argues)  then  is  our  preaching  vain, 
and  your  faith  is  also  vain,”  1 Cor.  15  : 14.  “If  Christ  be  not  risen,  ye 
are  yet  in  your  sins ; and  they  which  are  fallen  asleep  in  Christ,  are  per- 
ished,” 1 Cor.  15  : 17,  18.  Of  all  the  precious  truths  in  the  book  of  God, 
we  had  need  to  preserve  this  truth,  and  to  be  well  skilled  in  the  defending 
of  this  truth,  of  the  resurrection  of  Christ.  Some  talk  of  a toleration  of  all 
religions,  and  some  desire  that  the  Jews  may  have  free  commerce  amongst 
us,  it  will  then  be  time,  as  I think,  to  bo  well  armed  at  this  point.  Let  the 
oruiuary  professors  of  our  times,  who  are  of  weak  judgments,  and  fiery 
spirits,  look  to  this  point,  lest  as  now  when  they  cannot  answer  a separatist, 
they  turn  separatists;  and  when  they  cannot  answer  an  Antinomian,  they 
turn  Antinomians ; and  when  they  cannot  answer  a Seeker,  Quaker,  Blas- 
phemer, they  turn  to  them  ; so  when  they  cannot  answer  the  subtle  argu- 
ments of  a Jew,  they  should  as  easily  turn  Jews,  and  deny  Christ,  and  the 
resurrection  of  Christ. 


424  LOOKING  UNTO  JESUS.  [BOOK  TV. 

I mean  not  to  enter  into  controversies,  only  I shall  declare  from  what 
heads  arguments  of  this  nature  may  be  drawn, — As, 

1.  More  generally  from  Gentiles'  grants,  Jews'  concessions,  typical  in-  '* 
structions,  prophetical  predictions. 

2.  More  especially  from  these  clear  demonstrations,  that  circumstantially 
and  substantially  do  prove  this  Christ  to  have  risen  again. 

1.  The  arguments  in  general  are, — 

1.  From  Gentiles'  grants;  Pilate  that  condemned  Christ,  testified  in  a 
letter  to  Tiberius  Caesar,*  that  Christ  was  risen  again,  and  therefore  Tibe- 
rius desired  the  Senate  to  admit  Christ  into  the  number  of  their  Gods, 
which,  when  they  refused,  Tiberius  was  incensed,  and  gave  free  leave  to  all 
Christians  to  profess  Christianity.  And  to  the  Gentiles,  Sybilla  left  written 
these  very  words,  “ He  shall  end  the  necessity  of  death  by  three  days' 
sleep,  and  then  return  from  death  to  life  again ; he  shall  be  the  first  that 
shall  show  the  beginning  of  resurrection  to  his  chosen,  for  that  by  conquer- 
ing death,  he  shall  bring  us  life." 

2.  From  Jews'  concessions;  Josephus,  the  most  learned  amongst  the  lat- 
ter Jews,  acknowledgeth,  “ That  after  Pilate  had  crucified  him,  he  appeared 
unto  his  followers  the  third  day,  accordingly  as  the  prophets  had  foretold." 
The  Scribes  and  Pharisees  being  astonished  with  the  sudden  news  of  his 
rising  again,  confirmed  by  the  soldiers  whom  they  set  to  watch,  found  no 
other  way  to  resist  the  same,  but  only  by  saying,  (as  all  the  Jews  do  unto 
this  day,)  That  his  disciples  came  by  night,  and  stole  away  his  body  whilst 
the  soldiers  slept.  0 strange  ! if  they  were  asleep,  how  knew  they  that  his 
disciples  stole  away  his  body  ? And  if  they  were  not  asleep,  how  could  a 
few  weak  fishers  take  away  bis  body  from  a band  of  armed  soldiers  ? 

3.  From  typical  instructions;  such  was  Adam's  sleep,  Isaac's  lying  upon 
the  altar,  Joseph’s  imprisonment,  Samson's  breaking  of  the  gates  of  Gaza, 
David's  escaping  out  of  Saul’s  hands,  Jeremiah’s  deliverance  out  of  the  pit, 
the  raising  of  the  Shunamite's  child,  of  the  widow  of  Sarepta's  son,  of  the 
temple  of  Solomon,  of  Jonah  from  the  deep;  a thousand  of  those  types 
might  be  produced  which  relate  to  this  antetype,  “ Christ's  resurrection." 

4.  From  prophetical  predictions;  u Thou  wilt  not  leave  my  soul  in  bell, 
neither  wilt  thou  suffer  thine  Holy  One  to  see  corruption,"  Psa.  16  : 10. 

“ After  two  days  he  will  revive  us,  in  the  third  day  he  will  rise  us  up," 
Ilos.  6:2.  He  will  rise  us  up  (».  e.)  his  Son  united  to  us,  our  flesh  as- 
sumed by  his  Son,  “ Thou  art  my  Son,  this  day  have  I begotten  thee,"  Psa. 

2 : 7,  Acts  13  : 33.  “ I laid  me  down  and  slept,  I waked,  for  the  Lord  sus- 

tained me,"  Psa.  3 : 5.  Above  all,  how  plain  was  the  prophecy  of  Christ 
himself,  “ That  he  must  go  to  Jerusalem,  and  suffer  many  things  of  the 
elders,  and  chief  priests,  and  scribes,  and  be  killed,  and  be  raised  again  the 
third  day?"  Matth.  16:21. 

2.  The  especial  arguments  are  exceedingly  many  : as,  1.  The  angel's  as- 

sertion, “ He  is  not  here,  for  he  is  risen,  as  he  said : come,  see  the  place 
where  the  Lord  lay,"  Matth.  28  : 6.  2.  The  great  earthquake,  “ And  be- 

hold there  was  a great  earthquake,  for  the  angel  of  the  Lord  descended  from 
heaven,  aud  came  and  rolled  back  the  stone  from  the  door,"  Matth.  28  : 2. 

3.  The  apparitions  of  raised  bodies,  and  “ the  graves  were  opened,  and 
many  bodies  of  saints  which  slept  arose,  aud  came  out  of  their  graves  after 
his  resurrection,  and  went  into  the  holy  city,  and  appeared  uuto  many," 
Matth.  27  : 52,  53. 

4.  The  sudden  courage  of  the  apostles ; whereas  a little  before  they  durst 
not  peep  out  of  doors,  they  presently  after  compassed  the  whole  world,  and 

* Tertul.  L.  Contingent  Egesippus  de  vita  & resur.  Christi. 

•j-  Joseph.  Antiq.  Lib.  8,  c.  9. 


CHAP.  I.J  LOOKING  UNTO  JESUS.  425 

confidently  taught,  “ That  there  was  no  other  name  given  under  heaven, 
whereby  men  may  be  saved,  but  the  name  of  Jesus,”  Acts  4 : 12.  5.  The 

martyrs’  sufferings  even  for  this  truth.  6.  The  adversaries’  confessions  even 
to  this  truth.  7.  The  Jews’  punishment  even  to  this  day  for  not  believing 
this  saving  truth.  There  is  one  Rabbi  Samuel  who,  six  hundred  years  since, 
wrote  a tract  in  form  of  an  epistle,  to  Rabbi  Isaac,  master  of  the  synagogue 
of  the  Jews,  wherein  he  doth  excellently  discuss  the  cause  of  their  long  cap- 
tivity, and  extreme  misery ; and  after  that  he  had  proved  it  was  inflicted 
for  some  grievous  sin,  he  showeth  that  sin  to  be  the  same  which  Amos 
speaks  of,  “For  three  transgressions  of  Israel  and  for  four,  I will  not  turn 
away  the  punishment  thereof,  because  they  sold  the  righteous  for  silver,” 
Amos  2 : 6.  The  selling  of  Joseph,  he  makes  the  first  sin  ; the  worship- 
ping of  the  calf  in  Horeb  the  second  sin  ; the  abusing  and  killing  of  God’s 
prophets  the  third  sin;  and  the  selling  of  Jesus  Christ  the  fourth  sin.  For 
the  first  they  served  four  hundred  years  in  Egypt;  for  the  second,  they 
wandered  forty  years  in  the  wilderness  ; for  the  third  they  were  captives 
seventy  years  in  Babylon  ; for  the  fourth,  they  are  held  in  pitiful  captivity 
even  until  this  day.  8.  The  last  argument,  on  which  only  I shall  insist,  is 
the  several  apparitions  that  Christ  made  to  others  after  his  resurrection, 
some  reckon  them  ten  times,  others  eleven  times,  and  others  twelve  times ; 
according  to  the  number  of  his  twelve  apostles. 

1.  He  appeared  unto  Mary  Magdalene  apart;  as  a woman  was  the  first 
instrument  of  death,  so  was  a woman  the  first  messenger  of  life ; she 
brought  the  first  tidings  of  the  resurrection  of  Christ,  which  is  the  surest 
argument  of  man’s  salvation. 

2.  He  appeared  unto  all  the  Marys  together  as  they  returned  homewards 
from  the  sepulchre  ; never  any  truly  sought  for  Christ,  but  with  these 
women  they  were  sure  to  find  Christ. 

3.  He  “ appeared  to  Simon  Peter  alone,”  Luke  24  : 34,  he  was  the  first 
among  men  to  whom  he  appeared ; he  went  into  the  sepulchre,  and  he  first 
saw  him  that  was  raised  thence  : he  was  called  first,  and  he  confessed  Christ 
first  to  be  the  Son  of  God;  and  therefore  Christ  appears  first  to  him  : the 
angel  bade  the  women  to  “ tell  his  disciples  and  Peter,  (that  is  to  say,  and 
Peter  especially)  that  he  was  risen  and  gone  before  them  into  Galilee,” 
Mark  16  : 7.  Of  this  speaks  Paul,  “ He  was  first  seen  of  Cephas,  and  then 
of  the  twelve,”  1 Cor.  15  : 5. 

4.  He  appeared  to  the  two  disciples  journeying  towards  Emmaus;  the 
name  of  the  one  was  Cleophas,  and  probable  it  is,  the  other  was  Luke, 
“ Who  out  of  his  modesty  concealed  his  own  name,”  * saith  Theophilact. 

5.  He  appeared  unto  the  ten  apostles  when  the  doors  were  shut.  Some 
controversy  there  is  in  this,  because  the  evangelist  saith  expressly,  That 
“the  eleven  disciples  were  gathered  together,  Luke  24:33. — And  as  they 
spake,  Jesus  himself  stood  in  the  midst  of  them,”  verse  36.  Now  Judas 
was  hanged,  and  Matthias  was  not  elected,  and  Thomas  Hidymus  was  not 
with  them  when  Jesus  came,  John  20  : 24.  How  then  could  he  appear  to 
eleven  apostles,  considering  at  this  time  there  were  but  eleven  in  all  ? 
Some  say  it  is  a certain  number  put  for  an  uncertain.  Others  say,  That 
the  eleven  might  be  together  when  the  two  disciples  came,  and  when  Jesus 
came,  Thomas  might  be  absent,  and  gone  from  amongst  them.  And  if  the 
text  be  viewed  well  there  is  no  contradiction  in  this  saying.  But  I must 
not  dwell  on  controversial  points. 

6.  He  appeared  to  all  the  disciples,  “and  Thomas  was  with  them,”  John 
20 : 26,  and  then  he  shewed  them  his  wounds,  to  strengthen  the  weak  faith 
of  his  wavering  servants.  Thomas  would  not  have  believed  unless  he  had 


* Theop.  super.  Luk. 


426  LOOKING  UNTO  JESUS.  [BOOK  IV. 

seen,  and  therefore  Christ  shows  him  the  wounds  of  his  body,  that  he  might 
cure  the  wounds  of  Thomas’  unbelieving  soul. 

7.  He  appeared  to  “ Peter  and  John,  and  James  and  Nathanael,  and 
Didymus,  and  two  other  disciples,”  John  21  : 2,  when  they  were  a fishing 
at  the  sea  of  Tiberias ; there  he  proved  the  verity  of  his  Deity  by  that 
miracle  of  the  fishes,  and  the  verity  of  his  humanity  by  eating  meat  with 
them.  And  this  was  the  third  time  that  he  showed  himself  publicly  and 
solemnly  unto  all,  or  to  the  most  part  of  his  disciples,  verse  14. 

8.  He  appeared  unto  more  than  five  hundred  brethren  at  once  ; of  this  we 
read  not  in  the  evangelists,  but  the  apostle  Paul  records  it,  “After  that  he 
was  seen  of  above  five  hundred  brethren  at  once,  of  whom  the  greatest 
part  remain  unto  this  present;  but  some  are  fallen  asleep,”  1 Cor.  15:6. 

9.  He  appeared  unto  James,  the  brother  of  the  Lord,  (i.  e.)  the  cousin- 
german  of  Christ  according  to  the  flesh  ; he  was  called  James  the  just,  in 
regard  of  his  upright  and  innocent  life.  Jerome,  in  his  book  De  viris  Ulus - 
tribus , tells  us,  That  before  Christ’s  death,  this  James  made  a vow,  that  he 
would  eat  no  bread  till  Christ  was  risen  again  from  the  dead ; and  now 
Christ  appearing  to  him,  he  commanded  bread  and  meat  to  be  set  on  the 
table,  saying  to  James,  “ 0 my  brother,  now  rise  and  eat,  for  now  I am  risen 
again  from  the  dead.”  Of  this  apparition  Paul  makes  mention,  “After 
that  he  was  seen  of  James,”  1 Cor.  15:7. 

10.  He  appeared  to  the  eleven  disciples  on  mount  Tabor  in  Galilee. 
And  this  Matthew  intimates  when  Jesus  bade  the  women  “ tell  his  brethren 
that  he  was  risen,  and  that  they  should  go  into  Galilee,  and  there  they  should 
see  him ; and  accordingly  in  that  mountain  where  Jesus  had  appointed 
them,  they  saw  him  and  worshipped  him,”  Matth.  28  : 10,  16,  17. 

11.  He  appeared  to  all  his  apostles  and  disciples  upon  mount  Olivet  by 
Jerusalem,  when  in  the  presence  of  them  all  he  ascended  up  into  heaven. 
This  mountain  is  expressed  by  Luke,  when  after  Christ’s  ascension  it  is  said, 
That  “ the  disciples  returned  back  to  Jerusalem  from  the  mount  called 
Olivet,”  Acts  1 : 12. 

12.  He  appeared  unto  Paul  travelling  unto  Damascus,  this  indeed  was 
after  his  forty  days’  abode  upon  the  earth  ; and  yet  this  Paul  mentions 
amongst  the  rest  of  his  apparitions;  and,  “last  of  all,  he  was  seen  of  me 
also,  as  of  one  born  out  of  due  time,”  1 Cor.  15  :8. 

My  meaning  is  not  to  speak  of  all  these  apparitions  in  order,  for  some  of 
them  we  are  neither  assured  o*  the  order,  nor  of  the  time  : but  of  the  most 
considerable  and  most  edifying  we  shall  treat. 

Sect.  Y. — Of  Christ’s  apparition  to  Mary  Magdalene. 

On  the  first  day  were  many  apparitions,  but  I shall  speak  only  to  one  or 
two,  as  related  by  the  evangelist  John. 

1.  Christ  appeared  unto  Mary  Magdalene  apart : “ The  first  day  of  the 
week  cometh  Mary  Magdalene  early,  when  it  was  yet  dark,  unto  the  sepul- 
chre, and  seeth  the  stone  taken  away  from  the  sepulchre,”  John  20: 1.  She 
came  whilst  it  was  yet  dark,  she  departed  from  home  before  day,  and  by  that 
time  she  came  to  the  sepulchre,  the  sun  was  about  to  rise  : thither  come, 
she  finds  the  stone  rolled  away,  and  the  body  of  Jesus  gone;  upon  this  she 
runs  to  Peter  and  John,  and  tells  them,  “They  have  taken  away  the  Lord 
out  of  the  sepulchre,  and  we  know  not  where  they  have  laid  him.”  Then 
Peter  and  John  ran  as  fast  as  they  could  to  see,  they  looked  into  the  sepul- 
chre, and  not  finding  the  body  there,  they  presently  returned.  By  this  time, 
Mary  Magdalene  was  come  back,  and  howsoever  the  disciples  would  not  stay, 
yet  sne  was  resolved  to  abide  by  it,  and  to  see  the  issue. 

We  find  this  apparition,  for  our  further  assurance,  compassed  and  set  about 
with  each  needful  circumstance : here  is  the  time  when,  the  place  where, 


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the  persons  to  whom,  the  manner  how  he  appeared ; together  with  the  con- 
sequents after  his  apparition. 

1.  For  the  time  when  he  appeared  ; u now  upon  the  first  day  of  the  week, 
very  early  in  the  morning, ” John  20  : 1.  It  was  the  first  day  of  the  week, 
the  next  day  to  their  Sabbath ; I shall  speak  more  particularly  to  this  in  the 
next  apparition  ; and  it  was  “ very  early  in  the  morning  ;”  the  apparition 
was  early,  but  Mary’s  seeking  of  Christ  was  so  early,  that  “ it  was  yet  dark  :” 
she  is  going  to  the  grave,  when  by  course  of  nature  she  should  have  been 
in  her  bed;  she  sought  him  early  whom  she  loved  entirely;  giving  us  to 
learn,  that  we  should  seek  Christ  betimes,  “ even  in  the  days  of  our  youth,” 
Eccl.  12  : 1.  That  in  these  first  days  of  the  week  we  should  rise  up  early 
to  inquire  after  Christ : they  that  will  not  seek  Christ  until  they  have  given 
over  seeking  other  things,  may  justly  fear  to  miss  Christ,  “ First  seek  the 
kingdom  of  God,  and  his  righteousness,  and  then  (saith  Christ)  all  other 
things  shall  be  added  unto  you,”  Matth.  6 : 33. 

2.  For  the  place  where  he  appeared,  it  was  in  the  garden  where  Christ 
was  buried ; in  a garden  Adam  first  sinned,  in  a garden  Christ  first  appeared, 
in  a garden  death  was  first  threatened  and  deserved,  and  in  a garden  life  is 
restored  and  conferred  upon  us;  Christ  makes  choice  of  a garden,  both  for 
his  grave,  and  resurrection,  and  first  apparition,  to  tell  us  where  we  might 
seek  him,  if  we  have  lost  him,  “ My  beloved  is  gone  down  into  his  garden, 
to  the  beds  of  spices,  to  feed  in  the  gardens,  and  to  gather  lilies,”  Sol.  Songs 
6 : 2.  That  is,  Jesus  Christ  is  to  be  sought  and  found  in  the  particular 
assemblies  of  his  people ; they  are  the  garden  of  his  pleasure  wherein  are 
varieties  of  all  the  beds  of  renewed  souls,  there  he  walks,  and  there  he  feeds, 
and  there  he  solaced  himself  with  those  fruits  of  righteousness  and  new 
obedience,  which  they  are  able  to  bring  forth  to  him.  0 ! there  let  us  seek 
him,  and  we  shall  find  him. 

3.  For  the  person  to  whom  he  appeared,  it  was  Mary  Magdalene;  she 
that  sometimes  lived  a sinful  life,  that  was  no  better  than  a common  cour- 
tezan, now  is  first  up  to  seek  her  Saviour.  Let  never  any  despair  of  mercy, 
that  but  hears  of  the  conversion  of  Mary  Magdalene  : Dionysius  tells  us, 
“ That  she  that  was  loose  and  dissolute  iu  her  youth,  betook  herself  in  her 
old  age  to  a most  solitary  life ; that  she  sequestered  herself  from  all  worldly 
pleasures  in  the  mountains  of  Balma,  full  thirty  years;  iu  all  which  time 
she  gave  herself  to  meditation,  fasting  and  prayer.”  The  text  tells  us, 
“ That  much  was  forgiven  her,  and  she  loved  much,”  Luke  7 : 47.  Her 
love  to  Christ  appears  at  this  time,  “But  Mary  stood  without  at  the  sepul- 
chre weeping,  and  as  she  wept,  she  stooped  down,  and  looked  into  the  se- 
pulchre,” John  20  : 11.  This  scripture  we  may  call  “a  song  of  loves,”  or, 
if  you  will,  “a  song  of  degrees;”  every  word  is  a step  or  degree  of  love 
more  than  another.  As  : 

1.  “Mary  stood  at  the  sepulchre;”  she  stood  by  the  grave  of  Christ,  it 
signifies  her  great  love  to  Jesus  Christ;  many  would  stand  by  him  while  he 
was  alive,  but  to  stand  by  him  dead,  none  would  do  it;  those  we  love  most, 
we  will  wait  on  them  living,  or  if  they  die,  we  will  bring  them  to  the  grave, 
and  lay  them  in  the  grave,  but  there  we  leave  them. — Only  Mary  chooseth 
Christ’s  tomb  for  her  best  home,  and  his  dead  corpse  for  her  chief  comfort, 
she  praised  the  dead  more  than  the  living,  and  having  lost  the  light  of  the 
Sun  of  righteousness,  she  desired  to  dwell  in  darkness,  in  the  shadow  of 
death. 

2.  “ But  Mary  stood ;”  q . d.  others  did  not,  but  she  did  : Peter  and  John 
were  there  even  now,  and  when  they  could  not  find  Jesus,  away  they  went, 
but  Mary  went  not,  she  stood  still : their  going  away  commends  her  staying 
behind  : how  many  circumstances  we  may  observe  in  Mary,  setting  out  her 
love  to  Christ  above  them  all.  To  the  grave  she  came  before  them ; from 


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the  grave  she  went  to  tell  them ; to  the  grave  she  returns  with  them  ; and 
at  the  grave  she  stays  behind  them.  Certainly  there  was  in  Mary  a stronger 
affection,  than  either  in  Peter  or  John,  and  this  affection  fixed  her  there, 
that  she  could  not  stir;  go  who  would,  she  would  not  go,  but  stay  still, 
“but  Mary  stood  without/ ’ 

3.  “ But  Mary  stood  without  at  the  sepulchre  weeping this  was  love 
indeed ; see  how  every  word  is  a degree  of  love.  But  Mary  stood  there 
weeping : when  Christ  stood  at  Lazarus’s  grave-side  weeping,  the  Jews  said 
then,  Behold  how  he  loved  him ; and  may  not  we  say  the  very  same  of 
Mary,  Behold  how  she  loved  him  ? her  very  love  runs  down  her  cheeks, 
she  cannot  think  of  Jesus  as  lost,  but  she  weeps : she  weeps  for  having  lost 
him  whom  she  loved : at  first  she  mourned  for  the  departing  of  his  soul  out 
of  his  body,  and  now  she  laments  the  taking  of  his  body  out  of  the  grave ; 
at  first  she  mourned  because  she  could  not  keep  him  alive,  yet  that  sorrow 
had  some  solace,  in  that  she  hoped  to  have  enjoyed  him  dead  : but  when 
she  considers  that  his  life  was  lost,  and  not  so  much  as  his  body  could  be 
found,  Oh  ! she  weeps  and  weeps.  The  last  office  she  could  do,  was  to 
anoint  his  body,  and  to  bewail  his  death  : and  to  that  purpose  she  comes 
now  unto  his  grave,  as  sometimes  she  had  washed  his  feet  with  her  tears, 
now  she  would  shed  them  afresh  upon  his  feet,  and  head,  and  hands,  and 
heart,  and  all : but  when  she  saw  the  grave  open,  and  the  body  gone,  and 
nothing  of  Christ  now  left  her  to  mourn  over,  she  weeps  the  more,  she 
weeps  most  bitterly:  “But  Mary  stood  there  weeping.” 

4.  “And  as  she  wept,  she  stooped  down  and  looked  into  the  sepulchre.” 
She  did  so  weep  as  she  did  seek  withal;  her  weeping  hindered  not  her 
seeking,  she  sought  and  sought : to  what  purpose  ? That  Christ  is  not  in 
the  tomb,  her  own  eyes  have  seen  : the  disciples’  hands  have  felt,  the  empty 
winding  sheet  doth  plainly  avouch;  Peter  and  John  had  looked  in  before, 
nay,  “ they  went  into  the  sepulchre,  and  saw  the  linen  clothes  lying,  and 
the  napkin  that  was  about  his  head,  wrapped  by  itself,”  John  20  : 6,  7, 
and  yet  for  all  this  she  will  be  stooping  down,  and  looking  in;  she  would 
rather  condemn  her  own  eyes  of  error,  and  both  their  eyes  and  hands  of 
deceit,  she  would  rather  suspect  all  testimonies  for  untrue,  than  not  to  look 
after  him  whom  she  had  lost,  even  there  where  by  no  diligence  he  could  be 
found  : “ It  is  not  enough  for  love  to  look  in  once.”  You  know  this  is  the 
manner  of  our  seeking,  when  we  seek  something  seriously;  where  we  have 
sought  already,  there  will  we  seek  again ; we  are  apt  to  think  we  sought 
not  well,  but  if  we  seek  again,  we  may  find  it  where  we  sought : and  thus 
Mary  sought,  and  when  she  could  think  of  no  other  place  so  likely  to  find 
Christ  in,  as  this,  she  sought  again  in  this,  she  will  not  believe  her  own 
senses,  she  would  rather  believe  that  she  looked  not  well  before,  than  she 
will  leave  off  looking.  When  things  that  are  dearly  affected  are  gone  and 
lost,  love’s  nature  is,  never  to  be  weary  of  searching,  even  the  oftenest 
searched  corners ; there  must  still  be  an  haunt  for  hope.  Oh  ! love  thinks 
it  hath  never  looked  enough ; in  the  first  verse  she  looked,  and  saw  the 
stone  taken  away  from  the  sepulchre;  and  now  again  she  stooped  down  and 
looked  into  the  sepulchre. 

4.  For  the  manner  how  he  appeared;  it  was  first  by  his  angels,  and  se- 
condly by  himself. 

1.  There  was  an  apparition  of  angels,  she  seeth  “two  angels  in  white, 
sitting,  the  one  at  the  head,  and  the  other  at  the  feet  where  the  body  of 
Jesus  had  lain,”  John  20  : 12,  13.  I will  not  stay  here,  only  for  the  open- 
ing of  the  words  I shall  answer  these  questions;  as,  1.  What  means  the 
apparition  of  angels  ? I answer,  it  is  only  a preparation  to  Christ’s  appari- 
tion. Mary’s  loss  must  be  restored  by  degrees;  though  she  saw  not  Christ 
at  first,  yet  she  saw  his  angels ; it  often  pleaseth  Christ  in  the  desertions  of 


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his  people,  to  come  to  them  by  degrees,  and  not  at  once,  he  comes  first  by 
his  angels,  so  it  was  at  his  birth,  and  so  it  is  at  his  resurrection. — But,  2. 
What  "do  angels  in  a sepulchre  ? It  is  a place  fitter  for  worms,  than  angels  : 
we  never  read  of  angels  being  in  a grave  before  this  time,  they  are  blessed 
creatures,  and  is  the  grave  a fit  place  for  them  ? 0 yes  ! since  Christ  lay 

in  the  grave,  that  very  place  is  a blessed  place ; “ Blessed  are  the  dead 
which  die  in  the  Lord,  from  henceforth,”  Rev.  14  : 13.  “Precious  in  the 
sight  of  the  Lord  is  the  death  of  his  saints,”  Psal.  116  : 15. — But,  3. 
Why  are  the  angels  in  white  ? Solomon  answers,  that  white  is  the  color 
of  joy,  “Let  thy  garments  be  always  white,  and  let  thy  head  lack  no  oint- 
ment,” Eccles.  9 : 8.  When  Christ  was  transfigured,  his  “ raiment  was  all 
white,  no  fuller  in  the  earth  could  come  near  it,”  Mark  9 : 3.  And  the 
saints  in  heaven  are  said  to  “ walk  in  white  robes,”  Rev.  7 : 9.  And  here 
the  angels  are  in  white,  to  signify  the  joy  they  had  in  Christ’s  resurrection 
from  the  dead. — But,  4.  Why  is  the  one  at  the  head,  and  the  other  at  the 
feet,  where  the  body  of  Jesus  had  lain?  Some  answer,  That  as  Mary 
Magdalene  had  anointed  his  head  and  feet,  so  at  those  two  places  the  two 
angels  sit,  as  it  were,  to  acknowledge  so  much  for  her  sake.  Others  think 
it  speaks  comfort  to  every  one  of  us ; if  we  are  but  in  Christ,  we  shall  go 
to  our  graves  in  white,  and  lie  between  two  angels,  who  are  said  to  guard 
our  bodies  even  dead,  and  to  present  them  alive  again  at  the  day  of  the 
resurrection. 

But  in  this  apparition  we  see  farther,  a question  and  answer:  1.  The 
angels  question  Mary,  “Woman,  why  weepest  thou?”  May  I paraphrase 
upon  these  words ; it  is  as  if  they  had  said,  0 Mary  ! what  cause  is  there 
for  these  tears  ? Where  angels  rejoice,  it  agrees  not  that  a woman  should 
weep ; thou  couldst  before  with  a manly  courage,  arm  thy  feet  to  run  among 
swords,  when  thou  earnest  to  the  grave,  and  art  thou  now  so  much  a woman 
that  thou  canst  not  command  thine  own  eyes  to  forbear  tears  ? “0  woman, 

why  weepest  thou  ?”  If  thy  Christ  were  here  in  his  grave,  under  this  tomb- 
stone, we  might  think  thy  sorrow  for  the  dead  enforced  thy  tears ; but  now 
that  thou  findest  it  a place  of  the  living,  Why  dost  thou  stand  here  weeping 
for  the  dead?  If  thy  tears  be  tears  of  love,  as  thy  love  is  acknowledged, 
so  let  these  tears  be  suppressed ; if  thy  tears  be  tears  of  anger,  they  should 
not  here  have  been  shed,  where  all  anger  was  buried : if  thy  tears  be  tears 
of  sorrow,  and  duties  to  the  dead,  they  are  bestowed  in  vain,  where  the 
dead  is  now  revived ; and  therefore,  “ 0 woman,  why  weepest  thou  ?” 
Would  our  eyes  be  dry,  if  such  eye  streams  were  befitting  for  us!  Did 
not  angels  always  in  their  visible  resemblances,  represent  their  Lord’s  in- 
visible pleasure,  shadowing  their  shapes  in  the  drifts  of  his  intentions  ? 
As  for  instance,  when  God  was  incensed,  they  brandished  swords;  when  he 
was  appeased,  they  sheathed  them  in  scabbards;  when  he  would  defend, 
they  resembled  soldiers;  when  he  would  terrify,  they  took  terrible  forms; 
aod  when  he  would  comfort,  they  carried  mirth  in  their  eyes,  sweetness  iD 
their  countenance,  mildness  in  their  words,  favor  and  grace,  and  comeliness 
in  their  presence;  why  then  dost  thou  weep,  seeing  us  rejoice?  Dost  thou 
imagine  us  so  degenerate  from  our  nature,  or  to  forget  any  duty  whose  state 
is  neither  subject  to  change,  nor  capable  of  the  least  offence  ? Art  thou 
more  fervent  in  thy  love,  or  more  privy  to  the  counsel  of  our  eternal  God, 
than  we  that  are  daily  attentive  at  his  throne  of  glory  ? “ 0 woman,  why 
weepest  thou  ?”  Thus  for  paraphrase. 

2.  For  her  answer;  “ She  saith  unto  them,  because  they  have  taken  away 
my  Lord,  and  I know  not  where  they  have  laid  him,”  John  20  : 13.  Here 
was  the  cause  of  Mary’s  tears;  1.  “They  have  taken  away  my  Lord.  2. 
I know  not  where  they  have  laid  him,”  q.  d.  He  is  gone  without  all  hope 
of  recovery;  for  they,  but  1 know  not  who,  have  taken  him  away,  but  1 
know  not  whither;  and  they  have  laid  him,  but  I know  not  where : there 


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to  do  to  him,  hut  I know  not  what.  0 what  a lamentable  case  is  this ; she 
knows  not  whither  to  go  to  find  any  comfort;  her  Lord  is  gone,  his  life  is 
gone,  his  soul  is  gone,  his  body  is  gone,  yea  gone,  and  carried,  she  knows 
not  whither;  and  do  they  ask  her,  “Woman,  why  weepest  thou?”  Why, 
here  is  the  case,  “They  have  taken  away  my  Lord,”  (i.  e.,)  the  dead  body 
of  my  Lord,  and  I know  not  where  they  have  laid  him,  “ Where  a little 
of  Christ  is  left,  and  that  is  lost,  it  is  a lamentable  loss.”  Mary  had  some- 
times a possession  of  whole  Christ,  she  had  his  presence,  she  heard  his 
words,  she  saw  his  divinity  in  his  miracles,  and  in  casting  seven  devils  out 
of  her  own  body ; but  now  she  had  lost  all  Christ,  his  presence  lost,  his 
preaching  lost,  his  divinity  lost,  his  humanity  lost,  his  soul  lost,  and  last  of 
all  his  body  lost.  Ob  ! what  a lamentable  loss  was  this  ! Mary  would  now 
have  been  glad  of  a little  of  Christ : 0 ye  angels  fill  bat  her  arms  with  the 
dead  body  of  her  Jesus,  and  she  will  weep  no  more ; one  beam  of  that  Sun 
of  righteousness  would  scatter  all  the  clouds  of  Mary’s  grief. 

Quest.  But  doth  Christ  ever  leave  his  totally  ? 

Ans.  I answer,  not  in  deed,  but  only  in  apprehension.  In  desertion,  a 
Christian  may  to  his  own  apprehension  find  nothing  in  Christ : and  this  was 
the  case  of  Mary  Magdalene;  or,  if  Christ  desert  a soul  indeed,  and  truth, 
(for  desertions  are  sometimes  in  appearance,  and  sometimes  real)  yet  never 
doth  he  forsake  his  own  both  really  and  totally.  “ The  Lord  will  not  wholly 
forsake  his  people,  for  his  great  name’s  sake,”  1 Sam.  12  : 32,  the  acts  of 
his  love  may  be  withdrawn,  but  his  love  is  still  the  same,  it  is  “ an  ever- 
lasting love,”  Jer.  31  : 3.  Those  acts  which  are  for  well  being  may  be 
withdrawn,  but  his  acts  of  love  that  are  for  being  shall  never  be  removed, 
“ No  such  good  things  will  God  withhold  from  them  that  walk  uprightly,” 
Psal.  84  : 11.  Or  Christ  may  go  away  for  a season,  but  not  for  ever,  “For 
a moment  have  I forsaken  thee,  but  with  great  mercies  will  I gather  thee  : 
in  a little  wrath,  I have  hid  my  face  from  thee  for  a moment;  but  with 
everlasting  kindness  will  I have  mercy  on  thee,  saith  the  Lord  thy  Re- 
deemer,” Isa.  54  : 7,  8.  It  was  Christ’s  promise  to  his  disciples,  “I  will 
not  leave  you  comfortless,  or  as  orphans,  but  I will  come  again,”  John  14  : 
18.  Though  his  compassions  may  be  restrained,  yet  they  cannot  be  extin- 
guished : as  the  sun  sets  to  rise  again,  and  as  the  tender  mother  lays  down 
her  child  to  take  it  up  again,  so  deals  Christ  with  his,  only  for  the  present 
it  is  a sad  thing;  0 ! it  is  a lamentable  thing  to  lose  all  Christ,  though  but 
in  our  apprehensions.  To  hear  Mary’s  pitiful  complaints,  “They  have 
taken  away  my  Lord,  and  I know  not  where  they  have  lain  my  Lord,”  it 
would  make  a flint  to  weep ; methinks  I hear  her  cries,  “ 0 my  Lord,  what 
has  become  of  thee  ? Time  was  that  my  soul  was  an  enclosed  garden,  and 
the  c-hiefest  of  ten  thousand  did  walk  in  the  shadow  of  the  trees;  but  now 
the  fence  is  down,  my  love  is  gone,  and  Sharon  is  become  a desert;  time 
was  that  I sat  at  the  feet  of  my  Lord,  and  I received  daily  oracles  from  his 
mouth;  but  now  he  hides  himself,  and  will  not  come  at  me;  I pray,  but 
he  hears  not;  I hearken  after  him,  but  he  speaks  not;  I call,  but  he 
answers  not.  0 my  Lord,  if  I had  never  known  thee,  I could  have  lived 
without  thee,  but  this  is  my  misery;  not  so  much  that  I am  without  thee, 
as  that  I have  lost  thee;  many  are  well  without  thee,  because  they  never 
enjoyed  thee;  the  children  of  beggars  count  it  not  their  misery  that  they 
are  not  princes:  but,  oh  ! the  grief,  when  the  children  of  princes  shall  be 
turned  to  beggars  ! 0 my  Lord,  once  I had  thee,  but  now  I have  lost  thee, 

yea,  I have  lost  thee  every  jot,  and  piece,  and  parcel  of  thee;  0 ! ye  apos- 
tles, where  is  the  dead  body  of  my  Lord  ? 0 ! sir  angel,  tell  me  if  you 

saw  his  torn,  his  macerated,  crucified  body  ? 0 grave  ! 0 death  ! show  me, 

is  there  any  thing  of  Christ’s  body  (though  but  a few  dead  ashes)  in  your 
keeping?  No,  no,  all  is  gone;  I can  hear  nothing  of  what  I would  hear, 


CHAP.  I.] 


LOOKING  UNTO  JESUS. 


431 


death  is  silent,  the  grave  is  empty,  the  angels  say  nothing  to  the  purpose, 
the  apostles  are  fled,  and  they  (I  know  not  who)  have  taken  away  my  Lord, 
and  I know  not  where  they  have  laid  him. 

2.  After  this,  Christ  himself  appears,  but  first  as  unknown,  and  then  as 
known.  1.  As  unknown,  “ She  turned  herself  back,  and  saw  Jesus  stand- 
ing, and  knew  not  that  it  was  Jesus,  Jesus  saith  unto  her,  Woman,  why 
weepest  thou  ? Whom  seekest  thou  ? She  supposing  him  to  be  the  gar- 
dener,” &c.,  John  20  : 14,  15.  In  this  apparition  of  Christ  unknown,  I 
shall  only  take  notice  of  Christ's  question,  and  Mary’s  inquisition;  his 
question  is  in  these  words,  “ W oman,  why  weepest  thou  ? Whom  seekest 
thou  ?”  1.  “ Why  weepest  thou  ?”  This  very  question  the  angels  asked 

her  before,  and  now  Christ  asks  it  again ; sure  there  is  something  in  it, 
and  the  rather  we  may  think  so,  because  it  is  the  first  opening  of  his  mouth, 
the  first  words  that  ever  came  from  him  after  his  rising  again ; some  say 
that  Mary  Magdalene  represents  the  state  of  all  mankind  before  this  day, 
viz.  One  weeping  over  the  grave  of  another,  as  if  there  were  no  hope : 
and  now  at  his  resurrection,  Christ  comes  in  with  weep  not : “ Woman, 
why  weepest  thou  ?”  q.  d.  There  is  no  cause  of  weeping  now,  lo,  I am 
risen  from  the  dead,  and  am  become  the  first-fruits  of  them  that  slept. 

And  yet  we  may  wonder  at  the  question,  Why  should  Christ  demand  of 
Mary  why  she  wept?  But  a while  since  she  saw  him  hanging  on  a tree, 
with  his  head  full  of  thorns,  his  eyes  full  of  tears,  his  ears  full  of  blasphe- 
mies, his  mouth  full  of  gall,  his  whole  person  mangled  and  disfigured,  and 
doth  he  ask  her,  “Woman,  why  weepest  thou?”  Scarce  three  days  since, 
she  beheld  his  arms  and  legs  racked  with  violent  pulls,  his  hands  and  feet 
bored  with  nails,  his  side  and  bowels  pierced  with  a spear,  his  whole  body 
torn  with  stripes,  and  gored  in  blood,  and  doth  he  ask  her,  “Woman,  why 
weepest  thou  ?”  She  saw  him  on  the  cross  yielding  up  his  soul  : and  now 
she  was  about  to  anoint  his  body,  which  was  the  only  hope  she  had  alive : 
but  his  body  is  removed,  and  that  hope  is  dead,  and  she  is  left  hopeless  of 
all  visible  help:  and  yet  doth  he  ask  her,  “Woman,  why  weepest  thou?” 
0 yes  ! though  it  may  be  strange : yet  it  is  not  a question  without  cause. 
She  weeps  for  him  dead,  who  was  risen  again  from  the  dead  : she  was  sorry 
he  was  not  in  his  grave,  and  for  this  very  cause  she  should  have  been  rather 
glad  : she  mourns  for  not  knowing  where  he  lay,  when,  as  in  deed  and  in 
truth,  he  lay  not  any  where  : he  is  alive,  and  present,  and  now  talks  with 
her,  and  resolves  to  comfort  her,  and  therefore,  “Woman,  why  weepest 
thou  ?” 

2.  “ Whom  seekest  thou  ?”  She  seeks  Christ,  and  Christ  asks  her, 
“Woman,  whom  seekest  thou?”  We  may  wonder  at  this  also,  if  she  seek 
Christ,  why  doth  she  not  know  him  ? or,  if  she  knew  Christ,  why  doth  she 
seek  him  still  ? 0 Mary  ! is  it  possible  thou  hast  forgotten  Jesus  ? There 

is  no  part  in  thee  but  is  busy  about  him,  thy  eye  weeps,  thy  heart  throbs, 
thy  tongue  complains,  thy  body  faints,  thy  soul  languished,  and  notwith- 
standing all  this,  hast  thou  now  forgotten  him  ? What,  are  thy  sharp  eyes 
so  weak-sighted  ? That  they  are  dazzled  with  the  sun,  and  blinded  with  the 
light?  O yes!  a shower  of  tears  comes  betwixt  her  and  him,  and  she 
caunot  see  him  ; or  it  may  be  “ her  eyes  were  holden  that  she  should  not 
know  him,”  Luke  24  : 16;  or  it  may  be  he  appeared  ( etera  morphe ) in 
some  other  shape,  such  as  resembled  the  gardener,  whom  she  took  him  for; 
howsoever  it  was,  “ she  saw  Jesus  standing,  but  knew  not  that  it  was  Jesus, 
and  therefore  saith  Jesus  to  her,  “Woman,  why  weepest  thou?  whom 
seekest  thou?”  John  20  : 14,15.  There  is  a double  presence  of  Christ, 
felt,  and  not  felt;  the  presence  felt,  is  when  Christ  is  graciously  pleased  to 
let  us  know  so  much,  and  this  is  an  heaven  upon  earth ; the  presence  not 
felt,  is  that  secret  presence,  when  Christ  seems  to  draw  us  one  way,  and  to 


432 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 


drive  another  way ; so  he  dealt  with  the  woman  of  Canaan ; he  seemed  to 
drive  her  away,  but  at  the  same  time  he  wrought  in  her  by  his  Spirit  an 
increase  of  faith,  and  by  that  means  drew  her  to  himself.  Thus  may  the 
soul  suppose  Christ  lost,  and  seek  and  weep,  and  weep  and  seek,  and  yet 
Christ  is  present. 

2.  For  Mary’s  inquiry,  “ She  supposing  him  to  be  the  gardener,  said  unto 
him,  Sir,  if  thou  hast  borne  him  hence,  tell  me  where  thou  hast  laid  him, 
and  I will  take  him  away.” 

In  these  words  we  may  observe,  1.  Her  mistake.  2.  Her  speech  upon 
her  mistake. 

1.  Her  mistake,  “She  supposing  him  to  be  the  gardener:”  0 Mary! 
hath  Christ  lived  so  long,  and  labored  so  much,  and  shed  so  many  showers 
of  blood,  to  come  to  no  higher  preferment  than  a gardener  ? This  was  a 
very  grange  mistake ; and  yet  in  some  sense,  and  a good  sense,  too,  Christ 
might  be  said  to  be  a gardener : as,  1.  It  is  he  that  gardens  all  our  souls, 
that  plants  in  them  the  seed  of  righteousness,  that  waters  them  with  the 
dew  of  grace,  and  makes  them  fruitful  to  eternal  life.  2.  It  is  he  that 
raised  to  life  his  own  dead  body,  and  will  turn  all  our  graves  into  a garden- 
plot,  “ Thy  dead  men  shall  live,  together  with  my  dead  body  shall  they 
arise ; awake,  and  sing,  ye  that  dwell  in  dust,  for  the  dew  is  as  the  dew  of 
herbs,  and  the  earth  shall  east  out  the  dead,”  Isa.  26  : 19.  Besides,  there 
is  a mystery  in  her  mistake : as  Adam  in  the  state  of  grace  and  innocency, 
was  placed  in  a garden,  and  the  first  office  allotted  to  him,  was  to  be  a 
gardener;  so  Jesus  Christ  appeared  first  in  a garden,  and  presents  himself 
in  a gardener’s  likeness  : and  as  that  first  gardener  was  the  parent  of  sin, 
the  ruin  of  mankind,  and  the  author  of  death ; so  is  this  gardener  the 
ransom  for  our  sins,  the  raiser  of  our  ruins,  and  the  restorer  of  our  life. 
In  some  sense,  then,  and  in  a mystery,  Christ  was  a gardener;  but  Mary’s 
mistake  was  in  supposing  him  the  gardener  of  that  only  place;  and  not  the 
gardener  of  our  souls.  “ Souls  in  desertion  are  full  of  mistakes,  though  in 
their  mistakes  are  sometimes  many  mysteries.” 

2.  Her  speech  upon  her  mistake,  “ If  thou  hast  borne  him  hence,”  &c., 
we  may  observe, 

1.  That  her  words  to  Christ  are  not  much  unlike  the  answer  she  gave  the 
angels,  only  she  seems  to  speak  more  harsh  to  Christ  than  she  did  to  the 
angels ; to  them,  she  complains  of  others,  “ they  have  taken  away  my 
Lord;”  but  to  Christ,  she  speaks  as  if  she  would  charge  him  with  the  fact, 
as  if  he  looked  like  one  that  had  been  a breaker  up  of  graves,  a carrier 
away  of  corpses  out  of  their  place  of  rest,  “ Sir,  if  thou  hast  borne  him 
hence.”  But  pardon  love,  as  it  fears  where  it  needs  not,  so  it  suspects  very 
often  where  it  hath  no  cause ; “ When  love  is  at  a loss,  he,  or  any  that 
comes  but  in  our  way,  hath  done  it,  hath  taken  him  away.” 

2.  That  something  she  spoke  now  to  Christ  which  she  had  not  mentioned 
to  the  angels.  She  said  not  unto  them,  “ tell  me  where  he  is,”  but  reserved 
that  question  for  himself  to  answer,  “ Come,  tell  me  where  thou  hast  laid 
him,”  q.  d.  Thou  art  privy  to  the  place,  and  the  action  of  removing  Christ 
my  Lord ; Oh  how  she  errs,  and  yet  how  she  hits  the  truth  ! Jesus  must 
tell  her  what  he  hath  done  with  himself,  sure  it  was  fittest  for  his  own  speech 
to  utter,  what  was  only  possible  for  his  own  power  to  do. 

3.  That  the  conclusion  of  her  speech  was  a mere  vaunt  or  flourish,  “And 
I will  take  him  away.”  Alas ! poor  woman,  she  was  not  able  to  lift  him 
up,  there  are  more  than  one  or  two  allowed  to  the  carrying  of  a corpse,  and 
as  for  his,  it  had  more  than  an  hundred  pound  weight  of  myrrh  and  other 
odors  upon  it,  sure  she  had  forgotten  that  women  are  weak,  and  that  she 
herself  was  but  a woman ; how  was  it  possible  that  she  should  take  him 
away?  She  could  not  do  it;  well,  but  she  would  do  it  though  “there 


LOOKING  UNTO  JESUS. 


433 


CHAP.  I.] 


is  no  essay  too  hard  for  love ;"  she  exempts  no  place,  she  esteems  no 
person,  she  speaks  without  fear,  she  promises  without  condition,  she  makes 
no  exception,  as  if  nothing  were  impossible  that  love  suggesteth  : the  dark- 
ness could  not  fright  her  from  setting  out  before  day ; the  watch  could  not 
fear  her  from  coming  to  the  tomb  where  Christ  was  laid;  she  resolved  to 
break  open  the  seals,  and  to  remove  the  stone  far  above  her  strength ; and 
now  her  love  being  more  incensed  with  the  fresh  wound  of  her  loss,  she 
speaks  resolutely,  “ I will  take  him  away/’  never  considering  whether  she 
could  or  no;  love  is  not  ruled  with  reason,  but  with  love;  it  neither  re- 
gards what  can  be,  nor  what  should  be ; but  only  what  itself  desireth  to  do. 

4.  That  through  all  this  speech  she  omits  the  principal  verb,  she  in- 
quires for  Jesus,  but  she  never  names  him  whom  she  inquires  after.  She 
could  say  to  the  angels,  “ They  have  taken  away  my  Lord ;"  but  now  she 
talks  of  one  under  the  term  of  him,  “ If  thou  hast  borne  him  hence,  tell 
me  where  thou  hast  laid  him,  and  I will  take  him  away :"  him,  him,  him  ; 
but  she  never  names  him,  or  tells  who  he  is;  this  is  solecismus  amorh , an 
irregular  speech,  but  love's  own  dialect,  q.  d.  Who  knows  not  him  ? Why, 
all  the  world  is  bound  to  take  notice  of  him ; he  is  worthy  to  be  the  owner 
of  all  thoughts,  and  no  thought,  in  my  conceit,  can  be  well  bestowed  upon 
any  other  than  him ; and  therefore,  Sir,  gardener,  whosoever  thou  art,  “ If 
thou  hast  borne  him  hence,"  thou  knowest  who  I mean,  thou  canst  not  be 
ignorant  of  whom  I love,  there  is  not  such  another  among  the  sons  of  men, 
as  the  Psalmist,  “ He  is  the  fairest  among  the  children  of  men,"  Psal.  45  :2, 
or  as  the  spouse,  “ He  is  the  chiefest  of  ten  thousands;"  and  therefore  tell 
me  some  news  of  him  : of  none  but  him  ; of  him,  and  only  of  him  : 0 ! tell 
me  where  thou  hast  laid  him,  and  I will  take  him  away  ? “A  soul  sick  of 
love,  thinks  all  the  world  knows  her- beloved,  and  is  therefore  bound  to  tell 
her  where  he  is  : the  daughters  of  Jerusalem  were  very  ignorant  of  Christ, 
Sol.  Songs  5 : 9,  and  yet,  “ I charge  you,  0 daughters  of  Jerusalem,  (said 
the  spouse)  if  ye  find  my  beloved,  that  ye  tell  him  I am  sick  of  love,"  Sol. 
Songs  5:8. 

2.  Christ  appears  as  known:  “ Jesus  saith  unto  her,  Mary,  she  turned 
herself,  and  said  unto  him,  Rabboni,  which  is  to  say,  Master,  John  20  : 1G. 
Sorrow  may  endure  for  a night,  but  joy  comes  in  the  morning  :"  she  that 
hitherto  had  sought  without  finding,  and  wept  without  comfort,  and  called 
without  answer,  even  to  her  Christ  now  appears  : and  at  his  apparition  these 
passages  are  betwixt  them  : first  he  speaks  unto  her,  Mary,  and  then  she 
replies  unto  him,  “ Rabboni,  which  is  to  say,  Master." 

1.  He  speaks  unto  her,  Mary!  it  was  but  a word;  but  0 what  life; 
what  spirit  ? what  quickening  and  reviving  was  in  the  word  ? The  voice 
of  Christ  is  powerful ; “ If  the  Spirit  of  Christ  come  along  with  the  word, 
it  will  rouse  hearts,  raise  spirits,  work  wonders."  Ah,  poor  Mary  ! what  a 
case  was  she  in  before  Christ  spake  unto  her?  She  rau  up  and  down  the 
garden,  with  “ 0 my  Lord,  where  have  they  laid  my  Lord  ?"  But  no 
soouer  Christ  comes,  and  speaks  to  her  by  his  Spirit,  and  with  power,  but 
her  miud  is  enlightened,  her  heart  is  quickened,  and  her  soul  is  revived. 
Observe  the  difference  betwixt  the  word  of  the  Lord,  and  the  Lord  speak- 
ing that  word  with  power  and  spirit : we  find  sometimes  the  hearts  of  saints 
are  quickened,  fed,  cherished,  healed,  comforted  in  the  use  of  means,  and 
sometimes  again  they  are  dead,  senseless,  heavy  and  hardened;  nay,  which 
is  more,  the  very  same  truth  which  they  hear  at  one  time,  it  may  be  affects 
them,  and  at  another  time  it  doth  not;  the  reason  is  they  hear  but  the 
word  of  the  Lord  at  one  time,  and  they  hear  the  Lord  himself  speaking 
that  word  at  another  time;  Mary  heard  the  word  of  the  Lord  by  an  angel, 
“ Woman  why  weepest  thou  ?"  But  her  tears  dropped  still ; she  heard 
again  the  word  of  the  Lord  by  Christ  himself,  “ Woman  why  weepesr 


434 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 


thou  ?”  And  yet  she  weeps,  and  will  not  be  comforted;  hut  now  Christ 
speaks,  and  he  speaks  with  power,  Mary  ! and  at  this  word  her  tears  are 
dried  up,  no  more  tears  now,  unless  they  are  tears  for  joy  : and  yet  again, 
observe  the  way  how  you  may  know  and  discern  the  effectual  voice  of  Jesus 
Christ,  if  it  be  effectual,  it  usually  singles  a man  out ; yea,  though  it  be 
generally  spoken  by  a minister,  yet  the  voice  of  Christ  will  speak  particu- 
larly to  the  very  heart  of  a man,  with  a marvellous  kind  of  majesty  and 
glory  stamped  upon  it,  and  shining  in  it;  take  an  humble,  broken,  droop- 
ing spirit,  he  hears  of  the  free  offer  of  grace  and  mercy  in  Jesus  Christ, 
but  he  refuseth  the  offers ; he  hears  of  the  precious  promises  of  God  in 
Christ,  but  he  casts  by  all  promises  as  things  that  are  generally  spoken 
and  applied  by  man  ; but  when  the  Lord  comes  in,  he  speaks  particularly 
to  his  very  heart,  he  meets  with  all  his  objections,  that  he  thinks  “ this  is 
the  Lord,  and  this  is  to  me.”  Thus  Mary  before  heard  the  voice  of  an 
angel,  and  the  voice  of  Christ,  “Woman,  why  weepest  thou?”  It  was  a 
general  voice,  no  better  title  was  then  afforded,  but  woman  ; thou  weepest 
like  a woman,  0 woman,  and  too  much  a woman,  why  weepest  thou  ? 
But  now  Christ  comes  nearer,  and  he  singles  her  out  by  her  very  name, 
Mary  ! 0 ! this  voice  came  home,  he  showed  now  that  he  was  no  stranger 

to  her,  he  knew  her  by  name  ; as  sometimes  God  spake  to  Moses : “ Thou 
hast  found  grace  in  my  sight,  I know  thee  by  name,”  Exod.  33:17,  so 
Christ  speaks  to  Mary,  “Thou  hast  found  grace  in  my  sight,  I know  thee 
by  name.”  Why,  how  should  this  voice  be  ineffectual  ? Oh  now  it 
works  ! now  she  knows  Christ,  which  before  she  did  not ; and  indeed  this 
is  the  right  way  to  know  Christ,  to  be  first  known  of  Christ.  But  now 
(saith  the  apostle)  “after  that  ye  have  known  God,  (and  then  he  corrects 
himself)  or  rather  are  known  of  God,”  Gal.  4 : 9,  for  till  he  know  us  we 
shall  never  know  him  aright.  Now  her  dead  spirits  are  raised,  which 
before  were  benumbed  ; and  no  marvel  that  with  a word  he  revives  her 
spirits,  who  with  a word  made  the  world,  and  even  in  this  very  word 
showed  an  omnipotent  power.  “The  gardener  had  done  his  part  (saith 
one)  in  making  her  all  green  on  a sudden.”  But  even  now  her  body 
seemed  the  hearse  of  her  dead  heart,  and  her  heart  the  coffin  of  her  dead 
soul;  and  see  how  quickly  all  is  turned  out  and  in;  a new  world  now; 
Christ’s  resurrection  is  Mary  Magdalene’s  resurrection  too;  on  a sudden 
she  revives,  raised  (as  it  were)  from  a dead  and  drooping,  to  a lively  and 
cheerful  state. 

2.  “ She  said  unto  him,  Babboni,  which  is  to  say,  Master.”  As  she 
was  ravished  with  his  voice,  so  impatient  of  delay  she  takes  his  talk  out  of 
hi-s  mouth,  and  to  his  first  and  only  word,  she  answered  but  one  other, 
“ Babboni,  which  is  to  say,  Master.”  A wonder  that  in  this  verse  but 
two  words  should  pass  betwixt  them  too;  but  some  give  this  reason,  “That 
a sudden  joy  rousing  all  her  passions,  she  could  neither  proceed  in  her 
own,  nor  give  him  leave  to  go  forward  iu  his  speech.”  Love  would  have 
spoken,  but  fear  enforced  silence,  hope  framed  words,  but  doubt  melts 
them  in  the  passage ; her  inward  conceits  served  them  to  come  out.,  but 
then  her  voice  trembled,  her  tongue  faltered,  her  breath  failed;  why,  such 
is  the  state  of  them  that  are  sick  with  a surfeit  of  sudden  joy;  her  joy 
was  so  sudden,  that  not  a word  more  could  be  spoken,  but  “ Babboni,  which 
is  to  say,  Master.”  Sudden  joys  are  not  without  some  doubts  or  tremb- 
lings; when  Jacob  heard  that  his  son  Joseph  was  alive  “ his  heart  fainted,” 
Gen.  45  : 26,  he  was  even  astonished  at  so  good  news;  when  God  restored 
the  Jews  out  of  captivity,  they  could  think  of  it  no  otherwise  than  as  a 
dream,  Psal.  126  : 1,  when  Peter  was  by  an  angel  delivered  out  of  prison, 
he  took  it  only  for  a vision,  or  apparition,  and  not  for  truth,  Acts  12  : 9, 
IV hen  Christ  manifested  his  resurrection  to  his  disciples,  it  is  said,  That 


CIIAP.  I.] 


LOOKING  UNTO  JESUS. 


435 


“for  joy  they  believed  not,”  Luke  24  : 41,  their  fears  (as  it  were)  kept 
back,  and  questioned  the  truth  of  their  joys.  As  in  the  sea  when  a storm 
is  over,  there  remains  still  an  inward  working  and  volutation ; even  so  in 
the  mind  of  man,  when  its  fears  are  blown  over,  and  there  is  a calm  upon 
it,  there  is  still  a motus  trepidation  is,  a motion  of  trembling,  or  a kind  of 
solicitous  jealousy  of  what  it  enjoys  ; and  this  might  be  Mary  Magdalene’s 
case ; though  she  suddenly  answered  Christ,  upon  the  first  notice  of  his 
voice ; yet  because  the  novelty  was  so  strange,  his  person  so  changed,  his 
presence  so  unexpected,  and  so  many  miracles  were  laid  at  once  before  her 
amazed  eyes,  she  found  (as  it  were)  a sedition  in  her  thoughts;  her  hope 
presumed  best,  but  her  fear  suspected  it  to  be  too  good  to  be  true;  and 
while  these  interchange  objections  and  answers,  she  views  them  better,  but 
for  the  present  canuot  speak  a word  more,  save  this,  “ Rabboni,  which  is 
to  say,  Master.” 

5.  For  the  consequents  after  this  apparition,  Jesus  saith  unto  her,  “ Touch 
me  not,  for  I am  not  yet  ascended  to  my  Father ; but  go  to  my  brethren, 
and  say  unto  them,  I ascend  unto  my  Father,  aud  to  your  Father,  and  to 
my  God,  and  your  God,”  John  20  : 17. 

In  these  words  we  may  observe,  a prohibition  and  a command;  the  pro- 
hibition, “ Touch  me  not,”  the  command,  “ but  go  to  my  brethren,  and  say 
uuto  them,”  &c. 

1.  “Touch  me  not.”  It  seems  Mary  was  now  fallen  at  his  sacred  feet, 
she  was  now  ready  to  kiss  with  her  lips  his  sometimes  grievous,  but  now 
most  glorious  wounds,  “ Such  is  the  nature  of  love,  that  it  covets  not  only 
to  be  united,  but  if  it  were  possible  to  be  transformed  out  of  itself,  into  the 
thing  it  loveth.”  Mary  is  not  satisfied  to  see  her  Lord,  nor  is  she  satisfied 
to  hear  her  Lord,  but  she  must  touch  him,  embrace  his  feet,  and  kiss  them 
with  a thousand  kisses ; oh  ! how  she  hangs  and  clings  about  his  feet ! or* 
at  least  how  she  offers  to  make  towards  him,  and  to  fall  upon  him  ! — But, 
on  a sudden,  he  checks  her  forwardness,  “Touch  me  not.” 

What  a mystery  is  this  ! Mary  a sinner  touched  him,  and  she  being  now  a 
saint,  may  she  not  do  so  much  ? She  was  once  admitted  to  anoint  his  head, 
and  is  she  now  unworthy  to  touch  his  feet?  What  meaned  Christ  to  debar 
her  of  so  desired  a duty  ? She  had  the  first  sight  of  Christ,  and  heard  the 
first  words  of  Christ  after  his  resurrection,  and  must  she  not  have  the 
privilege  of  his  first  embracing?  There  is  something  of  wonder  in  these 
word^;  and  it  puts  many  to  a stand,  and  many  an  interpretation  is  given  to 
take  off  the  wonder;  I shall  tell  you  of  some  of  them,  though  for  my  part 
I shall  cleave  only  to  the  last. 

1.  Some  think,  that  Mary  not  only  essayed  to  kiss  his  feet,  but  to  desire 
the  fulfilling  of  the  promise  of  the  Spirit  of  Christ;  this  promise  Christ 
made  to  his  disciples  at  his  last  supper,  “ I will  send  you  the  Comforter,”* 
John  16:7;  and  she  expected  it  to  be  now  performed  after  his  resurrec- 
tion : to  which  Christ  answered,  That  he  would  not  then  give  the  Spirit 
unto  her,  for  that  as  yet  he  was  not  ascended  into  heaven ; whence  the 
Spirit  should  come,  q.  d.  Forbear,  Mary,  if  this  be  the  meaniug  of  thy 
complaint,  hands  off,  0 touch  me  not!  “for  I am  not  yet  ascended  to  my 
Father.” 

2.  Others  think,  that  Mary  was  forbidden  to  touch  because  of  her 
unbelief  jj-  she  had  not  the  least  thought  till  just  now,  that  Christ  was  risen, 
or  that  he  should  ascend;  and  therefore  she  deserved  not  the  least  favor  at 

* Quia  nondum  sanctum  Spiritum  misserat.  ideo  a tactu  suo  Mariam  proliibebat, 
dicens  nondum  ascendi  in  coelura,  unde  ipse  per  me  Spiritum  sanctum  ad  vos  mitter. 
Cyril.  1.  12.  in  Joha,  c.  50. 

t Noli  me  tungere,  quiae  in  side  tua  nondum  resurrexi,  & ad  glorise  statum  perreni. 
Hieronym.  epist.  95,  c.  ad  Uidibiam. 


436 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 


his  hands,  q.  d.  a Touch  me  not,  for  in  thy  faith  I am  not  risen,  nor  shall 
I ascend  unto  my  Father;  thou  complainest  of  men,  they  have  taken  away 
my  Lord,  thou  seekest  for  the  living  among  the  dead,  and  therefore  thou 
art  unworthy  of  a touch,  or  any  approach,  0 touch  me  not !” 

3.  Others  think,  that  Christ  forbade  Mary’s  touch,  because  she  looked 
upon  it  as  the  most  manifest  confirmation  of  her  faith  touching  Christ’s 
resurrection.  There  was  a more  sure  and  certain  evidence  of  this  thing, 
than  touching,  or  feeling,  and  the  discovery  of  that  was  to  be  after  his 
ascension,  when  the  Holy  Ghost  should  be  given,  q.  d.  “ Touch  me  not,  for 
I would  not  have  my  resurrection  chiefly  approved  by  the  judgment  of 
sense ; rather  expect  a while  till  I ascend  unto  my  Father  in  heaven,  for 
then  I will  send  the  Holy  Ghost,  and  he  shall  declare  the  truth  and  cer- 
tainty of  my  resurrection,  far  surer  and  better.”* 

4.  Others  think  this  touch  was  forbidden,  that  Christ  might  show  his 
approbation  of  chastity,  and  sanctity,  and  inward  purity;  Mary  was  now 
alone  with  Christ,  and  that  he  might  give  an  example  of  most  pure  chastity, 
he  forbids  her  to  touch,  which  afterwards,  in  presence  of  others,  he  admits 
her  and  other  women  too,  for  it  is  said,  “ That  they  came  and  held  him  by 
the  feet,  and  worshipped  him,”  Matth.  28  : 9.  And  to  this  exposition  the 
reason  affixed  doth  well  agree,  for  I am  not  yet  ascended  to  my  Father, 
q.  d.  For  an  example  of  holy  chastity  touch  me  not  now,  but  hereafter  in 
heaven  I will  give  thee  leave;  when  men  and  women  shall  be  as  the 
holy  angels,  and  shall  neither  marry,  nor  be  given  in  marriage,  then  mayest 
thou  touch,  there  will  be  no  need  of  the  like  example  then  as  now  : “ Then 
I will  not  forbid  thee,  but  till  then,  especially  if  thou  art  alone,  Oh,  touch 
me  not  !”j* 

5.  Others  think,  that  Mary  too  much  doated  upon  that  present  condi- 
tion of  Jesus  Christ;  she  looked  upon  it  as  the  highest  pitch  of  Christ’s 
exaltation,  she  desired  no  more  happiness  than  to  enjoy  him  in  that  same 
condition  wherein  she  now  saw  him ; and  thereupon  said  Christ,  “ Touch 
me  not,  for  I am  not  yet  ascended,”  q.  d.  0 Mary  ! fix  not  thy  thoughts 
so  much  upon  my  present  condition,  inasmuch  as  this  is  not  the  highest 
pitch  of  my  exaltation.  I am  not  as  yet  attained  to  that,  nor  shall  I attain 
to  it  until  I ascend.  The  degrees  of  my  exaltation  are,  1.  My  resurrec- 
tion. 2.  My  ascension.  3.  My  session  at  God’s  right  hand,  but  that  is 
not  yet. 

6.  Others  think,  that  Mary  carried  it  with  too  much  familiarity  toward 
Christ;J  she  looked  upon  Christ  as  she  did  formerly,  she  had  not  that 
reverence  or  respect  of  Christ,  as  she  ought  to  have  had,  she  differenced 
not  the  mortal  state  of  Christ  from  his  now  glorified  state  after  his  resur- 
rection ; whereas  with  him  the  case  was  quite  altered ; he  is  risen  in  a far 
otherwise  condition  than  he  was,  for  now  his  corruptible  hath  put  on  incor- 
ruption, and  his  mortal  hath  put  on  immortality  : he  died  in  weakness  and 
dishonor,  but  he  is  risen  again  in  power  and  glory ; and  as  in  another  state, 
so  to  another  end,  he  was  not  now  to  stay  upon  earth,  or  to  converse  here 
any  longer,  but  to  ascend  up  into  heaven,  q.  d.  Though  1 be  not  yet 
ascended  to  my  Father,  yet  I shall  shortly  ascend ; and  therefore  measure 


* Noli  me  tangere,  noli  meam  resurrectionem  judicio  sensuum  comprobare  sed 
parumper  expecta  tempus  meae  ascensionis  et  missionis  Spiritus,  sancti,  & tunc 
longe  melius  & tenacius  percipies  veritatem  resurrectionis  meae,  quam  modo  me 
oontingens,  Bern.  ser.  28.  in  Cant. 

j-  Ut  ogtenderet  manifestam  calistatem  & sanctimoniam  per  sanctificationem  dixit 
Mariae,  ne  me  attingas.  Epipha,  haeresi  26.  prode.  finern. 

J Ne  pristina  ilia  familiaritate,  qua  cum  in  carne  mortalem  intuebatur,  pertrac- 
taret,  judicans  post  resurrectionem  gloriam  reverentius,  & gravius  cum  illo  agendum 
esse,  Chrysost.  hom.  58.  in  Johan. 


LOOKING  UNTO  JESUS. 


437 


CHAP.  I.] 


not  thy  demeanor  towards  me  by  the  place  where  I am,  hut  by  that  which 
was  due  to  me,  and  when  thou  wilt  rather  with  reverence  fall  down  afar  off, 
than  with  familiarity  seem  to  touch  me;  Thus  touch  me  not. 

7.  Others  think,  this  prohibition*  was  only  for  that  time,  and  that  be- 
cause he  had  greater  business  for  her  in  hand  : Christ  was  not  willing  now 
to  spend  time  in  complaints,  but  to  despatch  her  away  upon  that  errand, 
“ Go  to  my  brethren,”  &c.  And  the  reason  following  suits  with  this  com- 
ment, “ For  I am  not  yet  ascended  to  my  Father,”  q.  d.  Thou  needest  not 
so  hastily  to  touch  me  now,  for  I am  not  yet  ascended  ; though  I be  going, 
yet  I am  not  gone,  another  time  will  be  allowed,  and  thou  mayest  do  it  at 
a better  leisure,  only  forbear  now  ; and  the  first  thing  thou  doest,  “ go  to  ray 
brethren  ;”  it  will  do  them  more  good  to  hear  of  my  rising  than  it  will  do 
thee  good  to  stand  here  touching,  and  holding,  and  embracing,  and  therefore 
in  this  respect  now — “ touch  me  not.” 

8.  Others  think,  that  Christf  in  these  words,  meant  to  wean  her  from  all 
sensual  touching,  and  to  teach  her  a new  and  spiritual  touch  by  the  hand  of 
faith;  and  to  this  sense  the  reason  agrees  well,  for  I am  not  yet  ascended, 
or  I shall  quickly  ascend  unto  my  Father ; till  Christ  were  ascended  she 
mmht  be  touching  with  a sensual  touch,  but  that  would  neither  continue, 
nor  do  her  any  good,  but  if  she  would  learn  the  spiritual  touch,  no  ascend- 
ing  could  hinder  that,  one  that  is  in  heaven  might  be  touched  so  : and  hence 
it  is,  that  if  now  we  will  but  send  up  our  faith,  we  may  touch  Christ  to  this 
day,  and  there  will  virtue  come  out  of  him.  It  was  Christ’s  care  to  wean 
Mary  from  the  comfort  of  his  external  presence,  and  to  teach  her  how  to 
embrace  him  by  a true  and  lively  faith  : he  was  not  long  to  be  seen  in  his 
visible  shape,  being  shortly  to  ascend  unto  his  Father ; and  therefore  the 
main  business  was  to  learn  that  touch,  that  would  both  continue  and  do  her 
good  to  her  soul’s  health.  And  I believe,  for  this  cause,  Christ  would  not 
stay  long  with  any  of  his  disciples  at  any  time  ; he  only  appeared  to  mani- 
fest himself,  and  to  prove  his  resurrection,  and  then  to  wean  them  from  all 
sensual  and  carnal  touching,  he  would  quickly  have  been  gone.  Observe, 
that  “ a spiritual  touch  of  Christ  by  faith,  is  that  which  Christ  prefers  above 
all  touches ;”  it  is  the  apostle’s  saying,  “ Henceforth  know  we  no  man  after 
the  flesh,  yea,  though  we  have  known  Christ  after  the  flesh,  yet  now  hence- 
forth know  we  him  no  more.”  The  words  have  a double  interpretation,  as, 
1.  “ Henceforth  know  we  him  no  more.”  If  we  had  any  earthly  carnal 
thoughts  of  Christ  like  unto  the  rest  of  the  Jews  that  he  as  the  king  of  Is- 
rael should  begin  an  earthly  temporal  kingdom,  and  that  we  should  enjoy 
all  manner  of  earthly  carnal  privileges,  as  honor,  riches,  power,  yet  now  we 
know  him  no  more,  we  have  put  off  all  such  carnal  imaginations  of  his  king- 
dom. Or,  2.  u Henceforth  know  we  him  no  more ;”  we  stand  no  longer 
affected  towards  Christ,  after  any  merely  human,  civil,  or  natural  manner  of 
affections,  such  as  those  bare  to  him  who  conversed  with  him  before  his 
resurrection,  but  altogether  in  a divine  and  spiritual  manner,  agreeable  to 
the  state  of  glory,  whereunto  he  is  exalted.  Some  vilified  the  ministry  of 
Paul  below  that  of  the  rest  of  the  apostles,  because  he  had  not  been  con- 
versant with  Christ  in  the  flesh,  to  which  Paul  answers,  away  with  this  flesh- 
ly knowledge,  u henceforth  know  we  no  man  after  the  flesh ;”  our  way  to 


* Christus  non  aliud  prohibuit  Magdalenam,  quam  ne  nimium  temporis  absumeret, 
prout  antea  solebat,  ad  pedes  ejus,  sed  quam  citius  inde  se  expederit,  ut  de  ejus 
resurrectione  certiores  saceres  fratres  suos,  Card.  Tolet.  sup.  cap.  20.  Joh. 

t Christus  loquitur  de  tactu,  & de  ascensione,  non  corporali,  sed  spirituali.  Et 
exinde  Magdalena  a Christo  Domino  illuminata  suit,  ut  deinceps  non  solum  credide- 
rit,  sed  & alias  feminas  ad  credendum  instruxerit,  Vid.  Aug.  tract  21.  in  Joh  serm. 
60.  de  verbis  Domini  & 252  et  155.  de  tempore  Ambros.  Luc.  ult.  & lib.  de  Isaac.  & 
anima.  c.  5.  and  ser.  58. 


438 


LOOKING  UNTO  JESUS. 


[BOOK  IV 


deal  with  Christ  is  in  a spiritual  manner,  yea,  the  blessing  is  upon  this  man- 
ner, and  not  on  that,  ‘‘Blessed  are  they  which  have  not  seen,  and  yet  have 
believed,”  John  20  : 29.  It  is  said  of  Mary,  his  mother,  that  she  had  a 
double  conception  of  Jesus  Christ,  one  in  the  womb  of  her  body,  another  in 
the  womb  of  her  soul ; the  first  indeed  was  more  miraculous,  the  second 
more  beneficial ; that  was  a privilege  single  to  herself ; but  this  was  her 
happiness  common  to  all  the  chosen,  it  is  the  work  of  the  inward  man  that 
God  accepts  ; a spiritual  touch  of  Christ  by  faith,  is  that  which  Christ  pre- 
fers before  all  touches. 

2.  “ But  go  to  my  brethren,  and  say  unto  them,  I ascend  unto  my  Fa- 
ther, and  your  Father,  and  to  my  God,  and  your  God,”  this  was  the  com- 
mand of  Christ,  instead  of  touching  him,  she  must  go  with  a message  to  his 
apostles,  and  this  was  more  beneficial  both  to  her  and  them.  The  first 
preacher  of  his  resurrection  (besides  the  angels)  was  Mary  Magdalene  ; she 
that  before  had  seven  devils  cast  out  of  her,  had  now  the  Holy  Spirit  within 
her,  she  that  was  but  a woman,  is  now  by  Christ  made  an  apostle  ; apostal- 
orum  apostola,  for  to  them  she  was  sent,  and  the  message  she  was  to  deliver, 
it  was  Christ’s  rising  and  ascending;  and  what  were  they  but  the  gospel, 
yea*/  the  very  gospel  of  the  gospel  ? This  was  the  first  sermon  that  ever  was 
made  by  auy  mortals  of  Christ’s  resurrection  ; and  this  her  fact  had  some 
reference  unto  Eve’s  fault ; a woman  was  the  first  messenger  of  this  our  joy, 
because  a woman  was  the  first  miuister  of  that  our  sorrow. 

But,  what  means  he  to  speak  of  the  ascension,  when  as  yet  we  are  but 
upon  the  resurrection  ? I suppose  this  was  to  prevent  their  mistake,  who 
might  have  thought  if  Christ  be  risen,  why  then  we  shall  have  his  company 
again  as  heretofore ; No,  saith  Christ,  I am  not  risen  to  make  any  abode 
with  you,  or  to  converse  with  you  on  earth  as  formerly;  my  rising  is  in 
reference  to  my  ascending  ; look  how  the  stars  no  sooner  rise  but  they  are 
immediately  in  their  ascendant;  so  Christ  is  no  sooner  risen  but  he  is  pre- 
sently upon  his  ascending  up. 

But  whither  will  he  ascend  ? “ To  his  Father  and  our  Father,  to  his 
God  and  our  God.”  Every  word  is  a step  or  round  of  Jacob’s  ladder,  by 
which  we  may  ascend  up  into  heaven:  as,  1.  Father  is  a name  of  much 
good  will,  there  is  in  it,  bowels  of  compassion  ; Oh  ! what  tenderness  is  in 
a father  ? and  yet  many  a father  wants  good  means  to  express  his  good 
will  unto  his  child  ; now  therefore  God  is  added,  that  he  may  not  be 
thought  to  be  defective  in  that  way.  Oh,  blessed  message  ! this  is  the  voice 
of  a father  to  his  son:  “All  that  I have  is  thine,”  Luke  15:31;  now  if 
this  father  be  also  God,  and  if  all  that  is  God’s  be  also  ours,  what  can  we 
desire  more  than  all  that  God  hath,  or  all  that  ever  God  was  worth  ? Oh  ! 
but  here’s  the  question,  Whether  his  Father  and  God  be  also  ours  ? That 
he  is  Christ’s  Father,  and  Christ’s  God,  is  without  all  question;  but  that 
his  Father  should  be  our  father,  and  that  his  God  should  be  our  God  ; this 
were  a gospel  indeed  ; 0 then  ! what  a gospel  is  this  ? “ Go  to  my  brethren, 
and  say  unto  them,  That  our  relations  and  interests  are  all  but  one  : the 
same  father  that  is  mine  is  theirs ;”  and  the  same  God  “ that  is  mine  is 
theirs his  relations  are  made  ours,  and  our  relations  are  made  his  inter- 
changeably. No  wonder  if  Luther  tells  us,  That  the  best  divinity  lay 
in  pronouns,  for  as  there  is  no  comfort  in  heaven  without  God,  and  no  com- 
fort in  God  without  a father  so  neither  is  there  comfort  without  Father, 
heaven,  or  God,  without  ours,  to  give  us  a property  in  them  all.  0 the 
blessed  news  that  Christ  tells  Mary,  and  that  Mary  tells  us  ! I ascend  “ to 
my  Father,  and  your  Father,  to  my  God  and  your  God.”  Oh  ! what  dull 
hearts  have  we  that  are  not  more  affected  with  this  blessed  news  ? No 
sooner  was  Christ  risen  from  the  dead,  but  he  takes  care  in  all  haste  to 
appear  unto  Mary ; and  no  sooner  does  he  appear  to  her,  but  he  sends  her 


CHAP.  I.] 


LOCKING  UNTO  JESUS. 


439 


away  in  all  haste  to  others,  “ go  to  my  brethren,  and  tell  it  them  ;”  he  would 
both  have  Mary,  and  the  rest  of  the  apostles,  to  hear  of  his  loving  kindness 
betimes  in  the  morning.  Why,  alas  ! they  had  for  some  days  been  amazed 
with  sorrow  and  fear,  but  now  he  provides  for  their  joy  : and  no  sooner  they 
hear  the  news,  but  they  “joy  according  to  the  joy  in  harvest,  and  as  men 
rejoice  when  they  divide  the  spoil, ” Isa.  9 :3.  Christ’s  resurrection  was  a 
cause  of  unspeakable  joy  to  them  : how  is  it  that  we  hear  the  very  same 
glad  tidings,  and  yet  we  are  no  more  affected  with  them  ? Come,  Chris- 
tians, since  the  occasion  extends  to  us,  let  us  tune  our  hearts  to  this  key ; 
that  as  upon  Christ’s  absence,  we  may  “ weep  with  them  that  weep,”  so 
upon  his  return,  we  may  spring  out  in  joy,  aud  “ rejoice  with  them  that 
rejoice.  So  much  l'or  the  first  apparition. 

Sect.  YI. — Of  Christ's  Apparition  to  his  ten  Disciples. 

On  this  day,  some  reckon  five  apparitions,  but  of  them  five  as  we  have 
seen  the  first,  so  I shall  now  only  take  notice  of  the  last,  “ Then  the  same 
day  at  evening,  being  the  first  day  of  the  week,  when  the  doors  were  shut, 
where  the  disciples  were  assembled  for  fear  of  the  Jews,  came  Jesus  and 
stood  in  the  midst,  and  saith  unto  them,  Peace  be  unto  you,  and  when  he 
had  so  said,  he  showed  unto  them  his  hands  and  his  side,”  John  20  : 19, 
20.  In  these  words,  we  have  the  apparition  of  Christ  in  all  its  circum- 
stances: as,  1.  When  he  appeared.  2.  Where  he  appeared.  3.  To  whom 
he  appeared.  4.  How  he  appeared.  So  necessary  was  it  to  confirm  this 
point,  that  not  a needful  circumstance  must  be  wanting.  And  first  is  laid 
down  the  time,  “ Then  the  same  day  at  evening,  being  the  first  day  of  the 
week.” 

How  exact  is  the  evangelist  in  this  circumstance  of  time?  It  was  the 
same  day,  the  same  day  at  evening,  and  yet  lest  the  day  might  be  mistaken, 
it  was  the  same  day  at  evening,  being  the  first  day  of  the  week.  1.  It  was 
the  same  day,  (i.  e.)  the  very  day  of  rising;  he  could  not  endure  to  keep 
them  in  long  suspense  : the'  sun  must  not  go  down  before  the  Sun  of  right- 
eousness would  appear.  The  same  day  that  he  appeared  to  Peter,  to  the  two 
disci  pies  going  to  Emmaus,  to  the  women  coming  to  the  sepulchre,  and  to 
Mary  Magdalene,  as  we  have  heard ; the  very  same  day  he  appears  to  the 
ten.  Oh  ! what  a blessed  day  was  this?  It  was  the  day  of  his  resurrec- 
tion, and  the  day  of  these  several  apparitions. 

2.  It  was  the  same  day  at  evening.  Both  at  morn,  noon,  and  evening, 
Christ  showed  himself  alive  by  many  infallible  proofs.  Early  in  the  morn- 
ing he  appeared  to  Mary,  and  presently  after  to  the  three  Marys,  who  touched 
his  feet,  and  worshipped  him  : about  noon  he  appeared  to  Simon  Peter,  in 
the  afternoon  he  travelled  with  two  of  his  disciples  almost  eight  miles,  to  the 
castle  of  Emmaus;  and,  in  the  evening  of  the  same  day,  he  returned  invisi- 
ble from  Emmaus  to  Jerusalem.  At  all  times  of  the  day,  Christ  is  prepared, 
aud  preparing  grace  for  his  people. 

3.  It  was  the  same  day  at  evening,  “ being  the  first  of  the  week,”  (Te  mia 

ton  sabbaton ,)  that  is  one  of  the  Sabbaths,  but  the  Greek  words  are  an 
hebraism,  and  the  Hebrews  use  often  by  one  to  signify  the  first,  as  in  Gen. 
1:5.  “ The  evening  and  the  morning  were  one  day,”  (i.  e.)  the  first  day. 

Aud  whereas  the  Greek  sounds  one  of  the  Sabbaths,  ( ton  sabbaton ,)  it  must 
be  understood  either  properly  for  Sabbaths,  or  else,  figuratively  signifying 
the  whole  week;  and  this  acceptation  was  usual  with  the  Jews,  so  the  evan- 
gelist brings  in  the  Pharisee  speaking,  Nestuo  dis  tou  sabbaton,”  “ I fast 
twice  in  the  sabbath,”  Luke  18  : 12,  (i.  e.')  in  the  week,  for  it  is  impossible 
to  fast  twice  in  one  day;  aud  hence  the  translators  render  it  thus,  prima  del 
hebdomad  is,  on  the  first  day  of  the  week,  in  which  is  a discovery  of  his 
mercy  : Christ  took  no  long  day  to  show  himself  to  his  apostles,  nay,  he  took 


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[BOOK  IY. 


■no  day  at  all,  but  “ the  very  first  day.”  When  Joseph  showed  himself  unto 
his  brethren,  he  would  not  do  it  at  first;  and  yet  he  dealt  kindly,  and  very 
kindly  with  them  ; 0 but  Christ’s  kindness  is  far  above  Joseph’s,  for'on 
the  first  day  of  the  week,  the  very  same  day  that  he  arose  from  the  dead,  he 
appears  unto  them.  Thus  for  the  time. 

2.  For  the  place,  it  is  laid  down  in  this  passage,  “where  the  disciples 
were  assembled.”  Now  if  we  would  know  where  that  was,  the  evangelist 
Luke  speaks  expressly,  it' was  in  Jerusalem,  Luke  ‘24:38,  but  in  what 
house  of  Jerusalem  it  is  unknown  : only  some  conjecture  that  it  was  in  the 
house  of  some  disciple,  wherein  was  an  upper  room.  This  upper  room,  ac- 
cording to  the  manner  of  their  buildings  at  that  time,  was  the  most  large  and 
capacious  of  any  other,  and  the  most  retired  and  free  from  disturbance,  and 
next  to  heaven,  as  having  no  room  above  it.  Mede*  tells  us  expressly,  this 
was  the  same  room  where  Christ  celebrated  the  passover,  and  instituted  the 
Lord’s  Supper,  and  where,  on  the  day  of  his  resurrection,  he  came  and 
stood  in  the  midst  of  his  disciples,  the  doors  being  shut;  and  where,  eight 
days  after,  “ the  disciples  being  within,”  John  20  : 26,  he  appeared  again 
to  satisfy  the  incredulity  of  Thomas  : and  when  the  apostles  met,  after 
Christ  was  ascended,  “ Then  returned  they  unto  Jerusalem  from  the  mount 
called  Olivet, — and  when  they  were  come  in,  they  went  up  into  an  upper 
room,  where  abode  both  Peter,  and  James,  and  John,  and  the  rest,”  Acts 
1 : 12,  13.  If  this  be  true,  it  should  seem  then  that  this  ( uperoon ) this 
UDper  room,  first  consecrated  by  Christ  at  his  institution  and  celebration  of 
the  Lord’s  Supper, f was  thenceforth  devoted  to  be  a place  of  prayer,  and 
holy  assemblies:  and  for  certain  the  place, t of  the  ( vperoon ) was  after- 
wards enclosed  with  a goodly  church,  known  by  the  name  of  the  church  of 
Sion  ; to  which  Jerome  made  bold  to  apply  that  of  the  Psalmist,  “ the  Lord 
loveth  the  gates  of  Sion  more  than  all  the  dwellings  of  Jacob.” 

Now  of  this  upper  room  the  doors  are  said  to  be  shut,  and  the  reason,  by 
way  of  adjunct,  is  “for  fear  of  the  Jews  :”  they  were  shut  up  as  men  envi- 
roned and  beleaguered  with  enemies : and  here  a question  is  raised,  Whether 
Christ  could  enter,  “ the  doors  being  shut?”  The  text  is  plain,  that  he 
came  in  suddenly,  and  because  of  his  sudden  presence,  (the  doors  being 
shut)  “ they  were  terrified  and  affrighted,  and  supposed  that  they  had  seen 
a spirit,”  Luke  24  : 87.  The  ancients  speaking  of  it,  tell  us,  “That  he  en- 
tered while  the  doors  were  shut,  and  yet  be  was  no  phantasm,  but  be  had  a 
true  body  consisting  of  flesh  and  bones.”§  Now  how  such  a body  consisting 
of  crass  parts,  should  enter  into  the  room,  and  no  place  at  all  open,  is  a 
great  question;  but  it  is  generally  answered,  That  it  was  by  miracle. [|  As 
by  miracle,  “ he  walked  on  the  sea,”  Matth.  10  : 25.  And  as  by  miracle 
he  vanished  out  of  their  sight,  Luke  24  : 31,  so  by  miracle  he  came  in,  “ the 
doors  being  shut.”^[  I know  it  is  against  the  nature  of  a body,  that  one 
should  pass  through  another,  both  bodies  remaining  entire ; aud  it  is  an 
axiom  in  philosophy,  “That  penetration  of  bodies  is  merely  impossible 
yet  for  my  part,  I shall  not  dispute  the  power  of  the  Almighty  ; this  answer 
is  enough  for  me  to  all  the  objections  either  of  Papists  or  Lutherans, 
“ That  the  creature  might  yield  to  the  Creator,  and  the  Creator  needed  not 
to  pass  through  the  creature  :”  Christ  came  in  when  the  doors  were  shut, 
either  causing  the  doors  to  give  place,  the  disciples  not  knowing  how  : or 
else  altering  the  very  substance  of  the  doors,  that  his  body  might  pass 
through  them  without  destruction  : I know  not  but  he  that  thickened  the 

* Mede  of  churches.  f Nicephor,  1.  8.  Ec.  hist.  cap.  30.  Psal.  87  : 2. 

I Jer.  in  Epitaphio.  Paul*  epist.  27.  \ Aug.  in  Serm.  59. 

jj  Aug.  in  Serm.  Pasch. 

U Jest  quest.  117.  Qui  intravit  per  ostia  clausa  non  erat  phantasma,  &c.  Chrys 


LOOKING  UNTO  JE&US. 


441 


CHAP.  I.] 


waters  to  carry  his  body,  might  also  attenuate  the  doors  to  make  way  foi 
his  body. 

8.  For  the  persons  to  whom  he  appeared,  they  were  his  disciples;  they 
that  were  shut  up  in  a conclave,  not  daring  to  step  out  of  doors  for  fear  of 
the  Jews,  to  them  now  Christ  appeared.  It  is  Christ’s  usual  course  to  ap- 
pear to  them  who  are  full  of  fears,  and  griefs,  and  most  in  dangers,  “When 
thou  passest  through  the  waters  I will  be  with  thee,  and  through  the  rivers 
they  shall  not  overflow  thee,”  Isa.  43  : 2. — “ Yea  though  I walk  through 
the  valley  of  the  shadow  of  death,  I will  fear  no  evil  (saith  David)  for  thou 
art  with  me,”  Psal.  23  : 4.  He  was  with  Joseph  in  prison,  with  Jonas  in 
the  deep,  with  Daniel  in  the  lion’s  den,  with  the  three  children  in  the  fiery 
furnace.  “ Lo,  I see  four  men  (said  Nebuchadnezzar)  walking  in  the  midst 
of  the  fire,  and  the  form  of  the  fourth  is  like  the  Son  of  God,”  Dan.  3 : 24. 
And  thus  he  was  with  Paul,  when  he  stood  before  Nero,  u Though  all  men 
forsook  me,  yet  Christ  the  Lord  stood  by  me,  and  strengthened  me,”  2 Tim. 
4: 16,  17.  And  do  not  his  apparitions  this  day  speak  thus  much  ! When 
Mary  was  full  of  grief,  then  Christ  appeared  to  her;  when  the  two  disciples 
travelling  towards  Emmaus,  talking  together  of  all  those  things  which  had 
happened,  and  were  sad,  “ then  Christ  appeared  to  them,”  Luke  24  : 17. 
And  when  the  apostles  were  afraid  of  the  Jews,  and  therefore  shut  the  doors 
that  none  might  enter,  then  Christ  appeared  to  them,  they  were  his  disci- 
ples, his  sad,  distracted,  timorous  disciples  to  whom  Christ  appeared. 

4.  For  the  manner  how  he  appeared  ; it  appears  in  these  passages.  1. 
“ He  stood  in  the  midst.  2.  He  said,  Peace  be  unto  you.  3.  He  showed 
unto  them  his  hands  and  his  side.” 

1.  “ He  stood  in  the  midst.”  Herein  he  represents  himself  as  a com- 
mon good ; things  placed  in  the  midst  are  common ; and  he  stands  in  the 
midst  as  a common  Saviour,  and  hence  it  is  that  our  faith  is  called  a com- 
mon faith.  “To  Titus  my  son  after  the  common  faith,”  Tit.  1 : 4.  And 
our  salvation  is  called  a common  salvation,  “ I give  all  diligence  to  write 
unto  you  of  the  common  salvation,”  Jude  3.  And  in  that  way  as  salvation 
is  common,  Christ  Jesus  is  called  a common  Saviour,  “Behold  I bring  you 
glad  tidings  of  great  joy  which  shall  be  to  all  people,  for  unto  you  (unto  all 
you)  is  born,  in  the  city  of  David,  a Saviour,  which  is  Christ  the  Lord,” 
Luke  2 : 10,  11.  This  posture  of  Christ  (standing  in  the  midst)  declares 
that  he  despiseth  none,  but  that  he  takes  care  of  them  all.  Some  observe, 
that  all  the  while  Christ  was  on  earth,  he  most  stood  in  this  posture;  at  his 
birth  he  was  found  in  a stable  in  the  midst  of  beasts;  in  his  childhood  he 
was  found  in  the  temple,  in  the  midst  of  the  doctors,  Luke  2 : 46,  in  his 
manhood,  John  the  Baptist  told  them,  “ There  standeth  one  in  the  midst  of 
you,  whom  ye  know  not,”  John  1 : 26,  and  he  said  of  himself,  “ I am  in 
the  midst  of  you  as  one  that  serveth,”  Luke  22  : 27,  at  his  death,  that  very 
place  fell  to  his  turn  ; for  they  crucified  him  in  the  midst  betwixt  two  thieves, 
“ One  on  the  right  hand,  and  the  other  on  the  lefr,”  Luke  23  : 33.  And 
now  at  his  rising,  there  we  find  him  again,  the  disciples  in  the  midst  of  the 
Jews,  and  he  in  the  midst  of  his  disciples.  After  this  in  Patmos,  John 
saw  him  in  heaven,  “in  the  midst  of  the  throne,”  Rev.  7 : 17,  and  in  the 
earth  he  saw  him  “in  the  midst  of  the  seven  golden  candlesticks,”  Rev.  1 : 
13,  and  in  the  last  day  he  shall  be  in  the  midst  too,  “ of  the  sheep  on  his 
right  hand,  and  of  the  goats  on  his  left,”  Matth.  25  : 33. 

But  I find  there  is  yet  more  in  it,  “ that  he  stood  in  the  midst,”  for  the 
midst  is  Christ’s  place  by  nature,  he  is  the  second  person  in  the  Trinity; 
and  the  midst  is  Christ’s  place  by  office,  he  dealeth  betwixt  God  and  man  : 
and  in  the  midst  is  Christ’s  place  in  respect  of  his  person,  he  is  God-man, 
one  that  hath  interest  in  both  parties;  it  was  the  middle  persou  who  was 
to  be  the  middle  one,  that  undertook  this  mediation  betwixt  God  and  ua. 


442 


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[BOOK  IV. 


We  read  in  the  Roman  history,  that  the  Romans  and  Sabines  joining  battle 
together,  the  women  being  daughters  to  the  one  side,  and  wives  to  the  other, 
interposed  themselves,  and  took  up  the  quarrel : and  by  their  mediation, 
who  had  a particular  interest  in  either  side,  they,  who  before  stood  upon 
the  highest  terms  of  hostility,  did  now  join  themselves  together  into  one 
body  and  state.  God  and  we  were  enemies,  but  Christ  stood  in  the  midst 
to  reconcile  us  unto  God,  and  to  slay  this  enmity  ; and  to  this  purpose  Christ 
is  called  ( mesites ) a Mediator,  a term  peculiar  to  the  Scriptures,  not  to  be 
found  among  profane  authors.  0 ! what  comfort  is  here  to  see  Jesus  Christ 
stand  in  the  midst.  Now  may  the  disciples  behold  him  as  their  blessed 
Peace-maker,  their  Mediator,  as  one  that  hath  slain  the  enmity,  Eph.  2:16, 
not  only  that  enmity  betwixt  men  and  men,  Jews  and  Gentiles,  but  also 
betwixt  God  and  men.  This  he  did  by  his  death,  and  now  he  declares  it 
at  his  resurrection  ; for  so  the  apostle  there  goes  on,  “ Having  slain  the 
enmity  by  his  cross,  he  came  and  preached  peace,”  verse  17,  and  so  the 
evangelist  here  goes  on  after  his  resurrection,  “Jesus  came  and  stood  in  the 
midst,  and  said  unto  them,  Peace  be  unto  you.”  You  see  how  he  stood. 

2.  What  he  said,  this  is  the  next  passage  ; “ He  said  peace  be  unto  you,” 
a seasonable  salutation;  for  now  were  the  disciples  in  fear  and  trouble; 
they  had  no  peace  with  God  or  man,  or  with  their  own  consciences;  and 
therefore  a more  welcome  news  could  not  have  come;  I suppose  this  peace 
refers  to  all  these.  As, — 

1.  It  speaks  their  peace  with  God  : sin  was  it  that  brought  a difference 
betwixt  God  and  man,  now  this  difference  Jesus  Christ  had  taken  away  by 
his  death,  “Behold  the  Lamb  of  God  which  takes  away  the  sins  of  the 
world,”  John  1 : 29,  he  hath  taken  it  away  in  its  condemning  power,  or  as 
to  its  separating  power  betwixt  God  and  them;  this  was  the  great  design  of 
Christ’s  coming  to  make  peace  betwixt  God  and  man  ; bis  Father  imposed 
this  office  upon  him,  and  Jesus  Christ  undertook  it,  and  discharged  it,  and 
now  he  proclaims  it,  in  the  first  place  to  his  disciples,  ‘ Peace  be  unto  you.” 

2.  It  speaks  their  peace  with  man  : I know  no  reason  why  we  should  ex- 
clude civil  peace  out  of  Christ’s  wish,  many,  and  many  a promise  and  pre- 
cept we  have  in  the  word  scattered  here  and  there  to  this  purpose  ; “And  I 
will  give  peace  in  the  land,  and  ye  shall  lie  down  and  none  shall  make  you 
afraid,”  Lev.  26  : 6. — And  “ thou  shalt  be  in  league  with  the  stones  of  the 
field,  and  thou  shalt  know  that  thy  tabernacle  shalt  be  in  peace,”  Job.  5 : 
23,  24.  “And  seek  the  peace  of  the  city, — and  pray  unto  the  Lord  for  it; 
for  in  the  peace  thereof  shall  ye  have  peace,”  Jer.  29  : 7.  And  “ follow 
peace  with  all  men,  and  holiness,  without  which  no  man  shall  see  God.” 
Heb.  12  : 14.  Orbern  pacatum , was  ever  a clause  in  the  prayers  of  the 
primitive  church,  that  “ the  world  might  be  quiet;”  I am  sure  it  is  Christ’s 
command,  “ if  it  be  possible,  as  much  as  lieth  in  you,  live  peacably  with  all 
men,”  Rom.  12  : 18. 

3.  It  speaks  their  peace  among  themselves,  peace  one  with  another.  Such 
is,  or  should  be  the  condition  of  the  church,  “ Jerusalem  is  builded  as  a 
city,  that  is  compact  together,  or  at  unity  within  itself,”  Psal.  122  : 3.  The 
apostle  dwells  on  this  unity,  “ There  is  one  body,  and  one  spirit,  and  one 
hope,  and  one  Lord,  and  one  faith,  and  one  baptism,  and  one  God  and  Fa- 
ther of  all,  who  is  above  all,  and  through  all,  and  in  you  all,”  Eph.  4 : 4, 
6,  6.  The  church  is  a court,  whose  very  pillars  are  peace ; the  building 
of  Christianity  knows  no  other  materials  to  work  upon  ; if  we  look  upon 
the  church  itself,  there  is  one  body;  if  upon  the  very  soul  of  it,  there  is 
one  Spirit ; if  upon  the  endowment  of  it,  there  is  one  hope ; if  upon  the 
head  of  it,  there  is  one  Lord ; if  upon  the  life  of  it,  there  is  one  faith  ; if 
upon  the  door  of  it,  there  is  one  baptism ; if  upon  the  father  of  it,  “ there 
is  one  God  and  Father  of  all,  who  is  above  all,  and  through  all,  and  in  you 


CHAP.  I.] 


LOOKING  UNTO  JESUS. 


443 


all :”  it  was  sometimes  Christ’s  command  unto  his  apostles,  “ have  salt  in 
yourselves,  and  have  peace  one  with  another,”  Mark  9 : 50.  And  as  a 
blessed  effect  of  this  salutation,  (for  I look  upon  them  as  words  full  of 
virtue,)  the  apostles  and  churches  of  Christ  in  primitive  times,  kept  a most 
sweet  harmony,  “ the  multitude  of  them  that  believed  were  of  one  heart, 
and  of  one  soul,”  Acts  4 : 32. 

4.  It  speaks  peace  within,  peace  of  conscience;  the  apostles  had  exceed- 
ingly fallen  from  Christ  : one  betrayed  him,  and  another  denied  him,  but 
all  ran  away,  and  left  him  alone  in  the  midst  of  all  his  enemies;  and  yet 
to  them  he  speaks  this  salutation,  Peace  be  unto  you  ; I know  not  a better 
ground  for  comfort  of  poor  humble  sinners,  than  this  is;  it  may  be  you 
have  dealt  very  unkindly  with  Jesus  Christ,  you  have  forsook  him,  denied 
him,  forsworn  him;  0!  but  consider  all  this  hindered  not  Christ’s  appa- 
rition to  his  apostles ! he  comes  unexpected,  and  quiets  their  spirits  : he 
stays  not  till  they  had  sued  to  him  for  mercy  or  pardon,  but  of  his  mere 
love  and  free  grace,  he  speaks  kindly  to  them  all,  he  stills  the  waves,  and 
becalms  their  troubled  spirits,  working  in  them  according  to  his  words, 
Peace  be  unto  you. 

0 the  sweet  of  peace  ! It  is  all  wishes  in  one ; this  little  word  is  a bre- 
viary of  all  that  is  good  : what  can  they  have  more  than  peace  with  God, 
and  peace  with  men,  and  peace  within  ? Sure  there  is  much  in  it,  because 
Christ  is  so  much  upon  it;  at  his  birth  the  angels  sing,  “Glory  to  God  in 
the  highest,  and  on  earth  peace,”  Luke  2 : 14,  at  his  baptism  the  form  of  a 
dove  lighted  upon  him,  and,  what  meant  this?  But  peace.  In  his  life  the 
fort  of  integrity  was  his  court,  and  what  was  here  but  peace  ? Near  his 
death  he  gives  peace  as  a legacy  to  his  church,  “ Peace  I leave  with  you, 
my  peace  I give  you,”  John  14  : 27,  at  his  resurrection  his  first  salutation 
to  his  apostles  is  a wish  of  peace,  “Peace  be  unto  you  ;”  what  can  I say 
more  to  make  us  in  love  with  peace?  Why,  all  Christ  did,  and  all  Christ 
suffered  was  for  peace,  he  prayed  for  it,  “Neither  pray  I for  these  alone, 
but  for  them  also  which  shall  believe  on  me, — that  they  all  may  be  one,  as 
thou,  Father,  art  in  me,  and  I in  thee,  that  they  also  may  be  one  in  us,” 
John  17  : 20,  21.  And  he  wept  for  it,  “If  thou  hadst  known,  even  thou 
at  least  in  this  thy  day,  the  things  which  belong  unto  thy  peace,”  Luke  19  : 
42.  And  he  died  to  purchase  it,  “ But  ye  who  sometimes  were  afar  off, 
are  made  nigh  by  the  blood  of  Christ,  for  he  is  our  peace,”  Eph.  2 : 13,  14. 
Of  this  we  need  no  other  proof  or  sign,  but  that  of  the  prophet  Jonas;  and 
when  the  sea  wrought  and  was  tempestuous,  “ What  shall  we  do  unto  thee, 
(said  the  mariners)  that  the  sea  may  be  calm  unto  us  ? And  he  said,  take 
me  up,  and  cast  me  forth  into  the  sea,  and  so  shall  the  sea  be  calm,”  Jonah 
1:11,  12.  When  that  great  enmity  was  betwixt  God  and  us,  What  shall 
I do  (said  God)  that  my  justice  may  be  satisfied,  aud  my  wrath  appeased, 
and  that  there  may  be  a calm  ? Why,  take  me,  (said  Christ,)  and  cast  me 
forth  unto  the  sea,  let  all  thy  waves  and  thy  billows  go  over  me,  make  me 
a peace-offering  and  kill  me,  that  when  I am  dead  there  may  be  a calm,  and 
when  I am  risen  I may  proclaim  it,  saying,  “Peace  be  unto  you.”  You 
hear  what  he  said. 

3.  What  he  showed;  this  is  the  next  passage,  “ He  showed  unto  them 
his  hands  and  his  side.”  I look  upon  this  as  a true  and  real  manifestation 
of  his  resurrection;  and  we  find  that  without  this,  Thomas  professed  he 
would  never  have  believed,  “Except  I shall  see  in  his  hands  the  print  of 
the  nails,  and  put  my  finger  into  the  print  of  the  nails,  and  thrust  my  hand 
into  his  side,  I will  not  believe,”  John  20  : 25.  But  a question  or  two  is 
here  raised,  As  whether  these  wounds  and  prints  of  the  nails  and  spear,  can 
possibly  agree  with  a glorified  body  ? And  why  Christ  retained  those  wounds 
and  prints  ? For  the  first,  whether  those  prints  could  agree  with  a glorified 


444 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 


body?  Some  affirm  it  with  much  boldness;  and  they  say,  That  Christ  not 
only  retained  those  prints  whilst  he  abode  upon  earth,  but  now  that  he  is 
ascended  into  heaven,  he  still  retains  them;  for  my  part  I dare  not  go  so 
far,  because  Scripture  is  silent;  but  the  day  is  coming  when  we  shall  see 
Christ  face  to  face,  and  then  we  shall  know  the  truth  of  this;  only  I con- 
ceive that  Christ’s  body  yet  remaining  on  earth  was  not  entered  into  that 
fulness  of  glory,  as  it  is  now  in  heaven,  and  therefore  he  might  then  retain 
some  scars,  or  blemishes,  to  manifest  the  truth  of  his  resurrection  unto  his 
disciples,  which  are  not  agreeable  to  his  state  in  heaven.  But  this  I deliver, 
not  as  a matter  of  faith ; reasons  are  produced  both  ways  by  the  ancient 
writers,  and  I refer  you  to  them. 

For  the  second,  Why  Christ  retained  these  wounds  and  prints,  many 
reasons  are  rendered,  though  I shall  not  close  with  all. 

1.  Some  think  those  scars  or  prints  were  as  the  trophies  of  his  victory; 
nothing  is  more  delightful  to  a lover,  than  to  bear  about  the  wounds  under- 
gone for  his  beloved  ; and  nothing  is  more  honorable  for  a soldier,  than  to 
show  his  wounds  undergone  for  his  country’s  good ; what  are  they  but  as 
so  many  arguments  of  his  valor,  and  trophies  of  his  victory?  This  was 
Beda’s  sense,*  “ Christ  reserved  his  scars,  not  from  any  impotency  of 
curing  them,  but  to  set  out  the  glory  and  triumph  of  his  victory  over  death 
and  hell.” 

2.  Others  think  those  scars  or  prints  were  for  the  setting  out  of  Christ’s 
splendor  and  beauty,  as  in  cut  or  pinkt  garments  the  inward  silks  do  ap- 
pear more  splendid,  so  in  Christ’s  wounds  there  appears  inwardly  far  more 
beauty.  Aquinas  affirms,  “That  in  the  very  place  of  the  wounds  there  is 
a certain  special  comeliness  in  Christ.”  And  Augustine  thinks,  “That 
the  very  martyrs  may  retain  some  scars  of  their  wounds  in  glory,  because 
there  is  no  deformity,  but  dignity  in  them,  and  besides  a certain  beauty 
may  shine  in  their  bodies  answerable  to  their  virtues  wherein  they  ex- 
celled.’^ 

3.  Others  think  that  Christ  retains  those  scars,  that  be  might  by  them 
intercede  for  us;  and  upon  these  very  words,  “We  have  an  advocate  with 
the  Father,  Jesus  Christ  the  righteous,”  1 John  2 : 2,  they  comment  thus  : 
“That  God  is  appeased  by  Christ’s  representing  to  him  the  prints  and 
scars  of  his  human  nature. Christ’s  wounds  are  so  many  open  mouths, 
which  cry  at  the  tribunal  of  his  Father  for  mercy,  as  Abel’s  blood  cried  for 
revenge. 

4.  Others  think  that  Christ  retains  those  scars,  that  thereby  in  the  day 
of  judgment  he  might  confound  the  Jews,  and  all  the  wicked  in  the  world. 
It  is  Augustine’s  judgment,  that  as  Christ  showed  Thomas  his  hands  and 
his  side,  because  otherwise  he  would  not  believe,  so  at  the  last  day  will  he 
show  those  wounds  to  all  his  enemies,  saying,  come,  behold  the  man  whom 
you  have  crucified,  Come,  see  the  print  of  the  nails,  and  the  print  of  the 
spear ; these  be  the  hands  and  the  feet  you  have  nailed  and  clenched  to  a 
piece  of  wood ; this  is  the  side  you  pierced  ; by  you  and  for  you  was  it 
opened,  but  you  would  not  enter  in  “that  you  might  be  saved. ”j"  And  for 
this  opinion  they  allege  this  text,  “ Behold  he  cometh  with  clouds,  and 
every  eye  shall  see  him,  and  they  also  which  pierced  him  ; and  all  kindreds 
of  the  earth  shall  wail  because  of  him  : even  so.  Amen,”  Bev.  1 : 7. 

5.  All  think  that  Christ  retained  his  scars,  that  he  might  convince  the 
unbelieving  disciples  of  his  resurrection  ; hereby  they  are  assured  that 
Christ  is  raised,  and  that  the  same  body  of  Christ  is  raised,  that  before  was 
crucified  ; and  to  this  we  cannot  but  subscribe,  “ The  scars  of  his  wounds 

* Beda  in  Luc.  f Thom.  3,  part  q.  53,  a cert.  Aug.  22,  de  civit.  Dei. 

X Thom,  in  1 Joan,  1,2.  \ Aug.  1,  2.  de  cymb.  c.  8. 


CIIAP.  I.]  LOOKING  UNTO  JESUS.  445 

were  for  the  healing  of  their  doubts.”  Luke  brings  in  Christ  bespeaking 
his  disciples  thus,  “ Behold  ray  hands  and  my  feet,  that  it  is  I myself,  han- 
dle me  and  see,”  24  : 39,  q.  d.  “ Come,  let  your  fingers  enter  into  these 
prints  of  the  nails,  and  let  your  hands  be  thrust  into  the  depths  of  this 
wound  ; come  and  open  these  holes  in  ray  hands,  open  this  wound  in  ray 
side  : 1 will  not  deny  that  to  ray  disciples  for  their  faith,  which  I denied 
not  to  mine  enemies  in  their  rage,  open  and  feel  till  thou  hast  come  to  the 
very  bone,  that  so  both  bones  and  wounds  may  witness,  That  I am  he 
that  liveth,  and  was  dead,  aud  behold  1 am  alive  for  evermore,  Amen,”* 
llev.  1:18. 

Use.  What  testimonies  are  here  to  convince  the  world  of  Christ’s  resur- 
rection ? Surely  this  argues  the  goodness  of  God  that  strives  thus  wonder- 
fully with  the  weak  faith  of  those  that  are  his.  At  first  he  appeared  to 
one,  even  to  Mary  Magdalene ; and  after  he  appeared  to  two,  saith  Mat- 
thew, “To  Mary  Magdalene,  and  the  other  Mary,”  Matth.  28  : 1,  or  to 
three  saiih  Mark,  “To  Mary  Magdalene,  Mary  the  mother  of  James,  and 
Salome,”  Mark  1G  : 1.  But'of  this  apparition  he  is  seeu  of  ten  at  least; 
and  to  confirm  their  faith,  not  a considerable  circumstance  must  be  wanting; 
here  is  time  and  place,  and  persons  to  whom  he  appears,  and  the  manner 
how  lie  appears,  he  stands  in  the  midst  to  be  seen  of  all,  he  speaks  to 
them,  breathes  on  them,  eats  with  them,  and  shows  them  his  hands  and 
side;  0 the  wonderful  condescension  of  Christ!  what  helps  doth  he  con- 
tinually afford  to  beget  in  us  faith  ? if  we  are  ignorant,  he  instructs  us ; if 
we  err,  he  reduceth  us;  if  we  sin,  he  corrects  us;  if  we  stand,  he  holds  us 
up;  if  we  fall,  he  lifts  us  up  again  ; if  we  go,  lie  leads  us;  if  we  come  to 
him,  he  is  ready  to  receive  us ; there  is  not  a passage  of  Christ  betwixt  him 
and  his,  but  it  is  an  argument  of  love,  and  a mean  either  of  begetting,  or 
of  increasing  faith  : 0 then  believe  in  Christ,  yea,  believe  thy  part  in  the 
death  and  resurrection  of  Jesus  Christ;  considering  that  these  apparitions 
Were  not  only  for  the  apostles’  sakes,  but  if  Christ  be  thine,  they  were  for 
thy  sake,  that  thou  inightest  believe,  and  be*,  saved.  But  I shall  have  occa- 
sion to  speak  more  of  this  in  the  chapter  following.  So  much  of  the  second 
apparition  as  it  is  recorded  by  the  evangelist  John. 

Sect.  VII. — Of  Christ’s  Apparition  to  all  his  Apostles. 

IMMEDIATELY  after  this  apparition  to  his  ten  apostles,  the  next  is  to  all 
bis  apostles,  not  one  being  absent;  and  “after  eight  days,  again  his  dis- 
ciples were  withiu,  and  Thomas  with  them,  then  came  Jesus,  the  doors 
being  shut,  and  stood  in  the  midst,  and  said,  Peace  be  unto  you  ; then  saith 
he  to  'ihoinas,  reach  hither  thy  finger,  and  behold  my  hands  : and  reach 
hither  thy  hand,  and  thrust  it  into  my  side,  and  be  not  faithless,  but  be- 
lieving; and  Thomas  answered,  and  said  unto  him,  my  Lord  and  my  God  ; 
Jesus  saith  unto  him,  Thomas,  because  thou  hast  seen  me,  thou  has  believed, 
blessed  are  they  which  have  not  seen,  and  yet  have  believed,”  John 
20  : 2G,  27,  28,  29. 

In  the  whole  story  we  have  Christ’s  apparition,  and  the  fruits  of  it. 

1.  For  the  apparition  (as  in  the  former)  we  have,  1.  The  time.  2.  The 
place.  3.  The  persons  to  whom  he  appeared.  And,  4.  The  manner  how 
he  appeared. 

1.  For  the  time,  and  after  eight  days;  it  was  on  the  same  day  seven 
night,  after  the  former  apparitions,  which  was  the  first  day  of  the  week,  and 
now  because  of  his  resurrection,  aud  apparitions,  called  “ the  Lord’s  day  ; 
1 was  in  the  spirit  on  the  Lord’s  day,”  Kev.  1 : 10.  This  (in  my  appre- 
hension) makes  much  for  the  honor  of  the  Lord’s  day;  the  first  assembly 


* Aug.  Tract.  121,  in  Johan. 


446  LOOKING  UNTO  JESUS.  [BOOK  IV. 

of  ihe  apostles  after  Christ’s  death  was  on  the  first  day  of  the  week,  and  the 
second  church  assembly  that  we  read  of,  was  again  on  the  first  day  of  the 
week  ; “ and  after  eight  days;”  a sign  that  the  Lord’s  day,  Sabbath,  was  on 
the  first,  day  instituted,  and  that  the  more  solemn  assemblies  of  God’s  people 
were  henceforth  to  be  on  the  Lord’s  day.  It  is  an  usual  observation,  that 
“ things  and  persons  which  are  named  the  Lord’s,  are  sacred  and  venerable 
in  an  high  degree  as  the  grace  of  our  Lord,  Rom.  16  : 24,  the  Spirit  of 
the  Lord,  2 Cor.  3 : 17,  the  beloved  of  the  Lord,  Rom.  16  : 8,  the  glory  of 
the  Lord,  2 Cor.  3 : 18,  the  word  of  the  Lord,  1 Tim.  6 : 3,  the  cup  of  the 
Lord,  1 Cor.  11  : 27.  Augustine  tells  us,*  “ That  the  Lord’s  resurrection 
promised  us  an  eternal  day,  and  that  it  did  consecrate  unto  us  the  Lord’s 
day.”  Surely  then  this  day  must  needs  be  venerable,  and  a solemn  day 
among  us  Christians.  Now  it  was  that  as  the  rising  of  the  sun  dispelleth 
darkness,  so  Christ  the  Sun  of  righteousness,  shined  forth  into  the  world  by 
the  light  of  his  resurrection  ; and  hence  we  read  of  the  apostles’  observation 
of  this  very  day  above  all  others.  “ The  first  day  of  the  week,  the  disci- 
ples being  come  together  to  break  bread,  Paul  preached  unto  them,”  Acts 
20  : 7, — “and  concerning  the  collection  for  the  saints,  as  I have  given  order 
to  the  churches  of  Galatia,  even  so  do  ye : upon  the  first  day  of  every  week, 
let  every  one  lay  by  him  in  store,  as  God  hath  prospered  him,”  1 Cor.  16  : 
1,  2.  Charitable  contributions,  and  church  assemblies,  were  in  use  and 
practice  on  the  first  day  of  the  week,  (i.  e.)  on  the  Lord’s  day.  An  argu- 
ment sufficient  to  me  against  all  the  opposers  of  this  sacred  truth,  that  the 
first  day  of  the  week  is  our  Christian  Sabbath;  why  then  Christ  arose,  and 
at  sundry  times  appeared  before  his  ascension,  and  after  his  ascension, 
Christ  sent  down  the  Holy  Ghost,  on  that  very  day;  and  after  the  sending 
of  the  Holy  Ghost,  the  apostles  then  preached,  the  churches  then  assem- 
bled, charities  were  then  gathered,  the  Lord’s  supper  was  then  celebrated  : 
Christ’s  first  apparition  was  on  that  day,  and  after  that  day  finished,  not  any 
other  apparition  before  this  time,  “ and  after  eight  days.” 

2.  For  the  place,  it  is  said  to  be  within,  probably  it  was  the  very  same 
house  wherein  the  former  apparition  was;  the  house  wherein  Christ  cele- 
brated the  passover,  and  instituted  the  Lord’s  Supper,  wherein  was  the  large 
upper  room  made  ready  for  Christ,  Mark  14  : 15.  In  this  upper  room, 
immediately  after  Christ’s  ascension,  was  that  famous  assembly  of  all  the 
apostles,  as  we  have  heard.  And  in  this  upper  room  was  that  other  famous 
assembly  of  all  the  twelve,  when  the  Holy  G-host  came  down  upon  them  in 
cloven  tongues  of  fire  at  the  feast  of  Pentecost,  Acts  2:1;  and,  if  we  may 
believe  tradition,  in  this  upper  room  the  seven  deacons  (whereof  Stephen 
was  one)  were  elected  and  ordained,  Acts  6.  And  in  this  upper  room  the 
apostles  and  elders  of  the  church  at  Jerusalem,  held  that  council,  the  pat- 
tern of  all  councils,  for  the  decision  of  that  question,  u Whether  the  Gen- 
tiles that  believed  were  to  be  circumcised  ?”  Acts  15.  In  this  upper  room 
the  apostles  and  disciples  frequently  assembled  for  prayer  and  supplications; 
yea,  “ they  continued  therewith  one  accord  in  prayer  and  supplication,” 
Acts  1 : 14.  And  hence,  Cyril,  who  was  bishop  of  the  place, f calls  it  (lie. 
onotera  ekldesia  ton  apostolori)  the  upper  church  of  the  apostles;  but  of 
this  upper  room,  and  of  the  doors  of  it  being  shut,  we  have  spoken  before. 

3.  For  the  persons,  they  were  his  ten  disciples,  to  whom  he  had  appeared 
formerly,  only  now  Thomas  was  with  them,  and  so  the  number  is  complete, 
which  before  was  not;  his  disciples  were  within,  and  Thomas  with  them; 
and,  why  Thomas  with  them  ? Was  not  Thomas  one  of  them  ? Was  not 
Thomas  a disciple  of  Christ  as  well  as  the  rest  ? I grant;  but  Thomas  is 
added,  because  Thomas  was  not  present  at  the  last  apparition,  and  this  ap- 


* Aug.  de  verb.  Aposto.  serm.  15. 


f Cyril.  Jerus.  Cat.  16. 


LOOKING  UNTO  JESUS. 


447 


CHAP.  I.] 

pnrition  was  more  especially  for  Thomas’s  sake  ; 0 the  admirable  love  of 
Christ  towards  poor  sinners  ! observe,  “ in  Christ  are  bowels  of  mercy  to 
his  straying  sheep;”  the  disciples  in  danger  had  fled  away  from  Christ,  but 
he  will  not  fly  away  from  them  : no,  no,  he  seeks  them,  he  stands  in  the 
midst  of  them,  and  he  comes  again  with  an  olive-branch  of  peace,  saying, 
“ Peace  be  unto  you.”  Of  all  these  we  have  touched  before,  but  here  is 
something  new,  a new  mercy  breaking  out  on  faithless  Thomas  : Christ 
proves  it  by  lively  examples,  and  strong  arguments,  That  “ he  will  not 
quench  the  smoking  flax,  nor  break  the  bruised  reed,”  Isa.  42  : 3.  That 
“ he  came  to  seek  and  to  save  that  which  was  lost,”  Luke  19  : 10.  That 
he  was  sent  to  bind  up  the  broken-hearted,  and  to  heal  the  sick,  to  reduce 
the  abject,  and  to  bring  to  the  fold  the  straying  sheep;  for  the  sake  of  one 
Thomas,  Christ  appears  again,  that  to  him,  as  well  as  the  rest,  he  might 
communicate  his  goodness,  bequeath  his  peace,  and  confirm  him  in  this  ne- 
cessary point  of  faith,  that  he  was  risen  again.  0 the  goodness  of  Christ! 
“Like  as  a father  pitieth  his  children,  so  the  Lord  pitieth  them  that  fear 
him,”  Psalm  103  : 13.  He  that  left  the  ninety  and  nine  in  the  wilderness 
to  go  after  that  sheep  that  was  lost,  declares  his  desire  to  save  sinners,  “Of 
all  that  thou  hast  given  me  I have  not  lost  one,”  John  17  : 12 ; not  one  of 
his  sheep;  he  may  suffer  them  awhile  to  stray  as  this  one  disciple,  who  con- 
tinued incredulous  for  one  whole  week,  but  a Lord’s  day  comes,  and  then 
Christ  appears  in  the  midst  of  the  candlesticks,  “The  Lord  is  not  slack 
concerning  his  promise,  (as  some  men  count  slackness)  but  he  is  long- 
suffering  to  us-ward,  not  willing  that  any  should  perish,  but  that  all  should 
come  to  repentance,”  1 Pet.  3 : 9.  Humbled  sinners  that  despair  in  them- 
selves, may  here  find  encouragement;  it  is  their  usual  cry,  “0  my  sins! 
these  sins  are  heinous,  these  sins  will  damn  me  ” Oh  ! but  consider,  hath 
not  the  Lord  pardoned  as  great  sins?  If  thou  art  wicked,  consider  the 
publican,  if  thou  art  unclean,  remember  Magdalene,  if  thou  art  a thief,  a 
man-slayer,  muse  on  that  thief  that  was  crucified  with  Jesus  Christ,  if  thou 
art  a blasphemer,  call  to  mind  the  apostle  Paul,  who  was  first  a wolf,  and 
then  a shepherd;  first  lead,  and  then  gold;  first  a Saul,  and  then  a Paul  : 
if  thou  art  faithless,  diffident,  an  unbeliever,  one  that  hath  turned  thy  back 
on  Christ,  fled  away  from  thy  colours,  look  on  Thomas,  he  fled  away  from 
Christ  as  soon  as  any,  and  he  is  longest  from  Christ  after  his  resurrection 
of  all  the  rest;  and  though  his  fellow-disciples  say,  “ They  had  seen  the 
Lord,  and  that  he  was  risen  indeed,”  yet  this  will  not  sink  into  his  head, 
he  will  not  acknowledge  it,  but  is  most  peremptory,  “ Except  he  sees  in  his 
hands  the  print  of  the  nails,  and  put  his  fingers  into  the  print  of  the  nails, 
and  thrust  his  hand  into  his  side,  he  will  not  believe,”  John  20  : 25.  Oh  ! 
Why  should  any  sinner  despair  of  mercy?  Thou  sayest,  “I  am  wicked,” 
and  God  saith  to  thee,  “As  I live,  saith  the  Lord  God,  I have  no  pleasure 
in  the  death  of  the  wicked,  but  that  the  wicked  turn  from  his  way  and 
live,”  Ezek.  33  : 11.  Thou  sayest,  “I  am  an  unbeliever,  I am  shut  up  in 
the  prison  of  unbelief  under  bolts  and  fetters,  that  I cannot  stir  one  inch 
towards  heaven  ;”  why,  so  was  Hidymus,  and  yet  he  obtained  mercy;  and  the 
apostles  tell  us,  That  “ God  hath  concluded  all,  (or  shut  up  altogether)  in 
unbelief,  that  he  might  have  mercy  upon  all,”  Horn.  11  : 32.  He  despiseth 
none,  rejects  none,  abhors  none,  unless  they  continue  to  despise,  reject,  and 
abhor  the  Lord ; Oh  ! what  a sweet  point  is  here  to  gain  sinners,  to  move, 
to  melt,  to  thaw  hard  hearts  ? The  incredulity  of  this  disciple  turns  to  our 
profit,  and  tends  more  to  the  confirmation  of  our  faith,  if  we  are  but  tyeak, 
than  the  very  faith  of  all  the  other  disciples  of  Jesus  Christ;  had  not 
Thomas  disbelieved,  we  had  not  received  so  great  encouragements  to  have 
believed  in  £Jhrist,  as  now  we  have. 

Excuse  me  that  I speak  thus  much  to  encourage  'sinners  to  come  to 


448  LOOKING  UNTO  JESUS.  [BOOK  IY. 

Christ,  I would  be  sometimes  a Boanerges,  and  sometimes  a Barnabas ; a 
son  of  thunder  to  rouse  hard  hearts,  and  a son  of  consolation  to  cheer  up 
drooping  spirits.  All  ministers  may  learn  of  the  great  Shepherd  and  Bishop 
of  our  souls,  to  have  a respect  in  their  ministry  to  one  sinner,  to  one  in- 
credulous Thomas;  we  cannot  be  ignorant  of  these  scriptures,  “Him  that 
is  weak  in  the  faith  receive  you,”  Bom.  14  : 1. — And  to  the  weak  I became 
as  weak,  that  I might  gain  the  weak,  1 Cor.  9 : 22. — And  we  exhort  you, 
brethren,  "warn  them  that  are  unruly,  comfort  the  feeble-minded,  support 
the  weak,  be  patient  towards  all  men,  1 Thes.  5 : 14. — And  of  some  have 
compassion,  making  a difference ; and  others  save  with  fear,  pulling  them 
out  of  the  fire,  Jude  22  : 23. — And  brethren,  if  a man  be  overtaken  in  a 
fault,  ye  which  are  spiritual  restore  such  a one  in  the  spirit  of  meekness, 
Gal.  6 : 1.  — And  the  servant  of  the  Lord  must  not  strive,  but  be  gentle 
unto  all  men,  apt  to  teach,  patient  in  meekness,  instructing  those  that  op- 
pose themselves,  if  God  peradventure  will  give  them  repentance,  2 Tim. 
2 : 24,  25.  Dear  souls ! How  do  we  long  for  your  conversion  and  salvation? 
How  are  you  in  our  hearts,  in  our  prayers,  in  our  sermons  ? “ My  little 

children,  how  do  we  travail  in  birth  again  until  Christ  be  formed  in  you,” 
Gal.  4 : 19.  How  gladly  would  we  spend  and  be  spent  for  you,  though  the 
more  abundantly  we  love  you,  the  less  we  are  loved  of  you  ?”  2 Cor.  12  : 15. 
If  I knew  but  one  Thomas  in  the  great  assembly  of  God's  people,  I should 
think  it  as  a crown,  and  the  glory  of  my  ministry  to  persuade  this  man 
unto  faith.  Christ  in  this  apparition  eyes  one  especially  above  all  the  rest, 
“ when  his  disciples  were  within,  and  Thomas  with  them,  then  came  Jesus.” 

4.  The  manner  how  he  appeared.  1.  He  came,  the  doors  being  shut. 
2.  He  stood  in  the  midst.  3.  He  said,  peace  be  unto  you.  All  these  we 
have  despatched  in  the  former  apparition ; I shall  therefore  proceed  to  that 
which  is  peculiar  to  this,  “ Then  saith  he  to  Thomas,  Beach  hither  thy 
finger,  and  behold  my  hands,  and  reach  hither  thy  hand  and  thrust  it  into 
my  side,  and  be  not  faithless  but  believing,”  John  20  : 27.  In  this  appa- 
rition he  argues  his  resurrection,  1.  From  words,  2.  From  deeds. 

1.  From  the  words,  Thomas  had  said,  “ Except  I see  in  his  hands  the 
print  of  the  nails,  and  put  my  finger  into  the  print  of  the  nails,  and  thrust 
my  band  into  his  side,  I will  not  believe.”  Now  Christ  repeats  the  very 
self  same  words,  and  therein  gives  in  an  argument  of  his  resurrection;  for 
if  Christ  could  know  what  Thomas  had  said,  How  is  he  but  alive,  and  risen 
from  the  dead  ? The  dead  have  not  sense,  much  less  the  use  of  reason,  but 
least  of  all  the  knowledge  of  another’s  mind  : but  Christ  hath  sense,  and 
reason,  science  and  omniscience;  observe,  “ though  Christ  be  absent,  as  in 
his  bodily  presence,  yet  he  understandeth  all  our  thoughts,  and  if  ueed  were, 
he  could  repeat  all  our  sayings,  word  by  word ;”  how  then  may  this  con- 
vince all  unbelievers  in  the  world,  that  Christ  is  risen,  that  he  that  was 
dead,  now  liveth,  and  that  he  is  alive  for  evermore? 

2.  He  appears  arguing  his  resurrection  from  deeds,  wherein  is  an  act  and 
object,  1.  The  act  is,  Thomas  seeing  and  feeling,  q.  d.  Thomas  thou  wilt 
not  believe,  except  thou  seest  and  feelest;  now  this  is  against  the  nature  of 
faith,  it  consisteth  not  in  seeing  and  feeling;  but  on  the  contrary,  “Faith 
is  the  substance  of  things  hoped  for,  and  the  evidence  of  things  not  seen,” 
Ileb.  11  : 1.  Indeed  iu  things  natural,  a man  must  first  have  experience, 
and  then  believe ; but  in  divine  things,  a man  must  first  believe,  and  then 
have  experience;  and  yet  to  help  thy  unbelief,  (said  Christ)  I am  willing 
thus  far  to  condescend,  and  to  yield  unto  thy  weakness,  come  feel  the  print 
of  the  nails,  and  of  the  spear,  “Come  reach  hither  thy  finger,  and  behold 
my  hands,  and  reach  hither  thy  hand,  and  thrust  it  into  my  side,  and  be 
not  faithless  but  believing.”  Christ  compassionates  his  children,  though 
full  of  weakness  aud  wants,  “he  pities  them  that  fear  him,  for  he  knows 


LOOKING  UNTO  JESUS. 


449 


CHAP.  I.] 


Dur  frame,  he  remembers  that,  we  are  but  dust,”  Psal.  103  : 13,  14.  2.  The 

object  is  Christ  seen  or  felt;  his  prints  and  his  scars,  are  the  very  witnesses 
of  our  redemption,  and  of  his  resurrection  : they  declare  that  Satan  is  over- 
thrown, that  death  and  hell  are  swallowed  up  in  victory,  that  “ he  hath 
spoiled  principalities  and  powers,”  Cob  2:15,  and  to  this  purpose  are  these 
texts,  “Who  is  this  that  cometh  from  Edom,  with  dyed  garments  from 
Bozrah?”  Isa.  63:2,3.  By  Edom  is  meant  death;  by  Bozrah,  (the 
chiefest  city  of  Edom)  is  meant  the  state  of  the  dead,  or  hell,  from  both 
which  Christ  returned  at  his  glorious  resurrection,  “ For  thou  wilt  not  leave 
my  soul  in  hell,  neither  wilt  thou  suffer  thy  Holy  One  to  see  corruption,” 
Psal.  16  : 10.  Now  saith  the  prophet,  or  some  angel,  “'Who  is  this  that 
cometh  from  Edom,  with  dyed  garments  from  Bozrah  ?”  Who  is  it  that 
cometh  so  triumphantly,  with  the  keys  of  Edom  and  Bozrah,  of  death  and 
hell  at  his  girdle  ? To  which  the  answer  is  given,  “ I that  speak  in 
righteousness,  mighty  to  save;”  as  much  as  to  say,  it  is  I Jesus  Christ,  I 
that  am  righteous  in  speaking,  and  mighty  in  saving;  whose  word  is  truth, 
and  whose  work  is  salvation,  it  is  I,  even  I : this  answer  given,  another 
question  is  propounded,  “ Wherefore  art  thou  red  in  thine  apparel,  and  thy 
garments  like  him  that  treadeth  in  the  wine  fat  ?”  q.  d.  Here  is  nothing  but 
scars,  and  wounds,  and  blood  ; if  thou  art  so  mighty  to  save,  how  comes  thy 
apparel  to  be  so  red,  and  sprinkled,  or  stained  with  blood  ? To  which  Christ 
answers,  “I  have  trodden  the  wine  press  alone, — and  I will  tread  them  in 
mine  anger,”  I was  trod  and  pressed  till  the  very  blood  streamed  out  of  my 
hands,  and  feet,  and  side,  so  pressed,  that  they  pressed  the  very  soul  out 
of  my  body.  See  here,  “ Behold  my  hands,  and  my  feet,  and  my  side,  that 
it  is  I myself,  that  have  trode  the  wine  press  alone.”  But  as  I was  trode, 
so  I will  tread;  up  he  gets,  and  he  treads  on  them  that  trode  on  him;  his 
enemies  of  Edom  and  Bozrah  are  now  like  so  many  clusters  under  his  feet, 
and  he  tramples  upon  them  as  upon  grapes  in  a fat,  till  he  make  the  blood 
spring  out  of  them,  and  all  to  sprinkle  his  garments,  as  if  he  had  come  out 
of  the  wine  press  indeed.  See  here  a double  sight,  his  own  blood  and  his 
enemies’  blood ; here  is  the  blood  of  the  Lamb  that  was  slain,  and  the  blood 
of  the  dragon  that  was  trodden  upon ; here  is  a show  both  of  his  passion 
and  resurrection,  of  his  suffering  and  triumphing.  — Another  text  of  this 
nature,  “And  one  shall  say  unto  him,  What  are  these  wounds  in  thy  hands? 
Then  he  shall  answer,  those  with  which  I was  wounded  in  the  house  of  my 
friends,”  Zech.  13  : 6.  I know  instead  of  Christ,  some  have  applied  these 
words  to  the  false  prophets,  as  if  they  had  passed  through  the  church’s  dis- 
cipline and  so  had  received  their  wounds.  But  others  refer  them  to  Jesus 
Christ,  of  whom,  without  controversy,  the  next  verse  speaks ; and  of  whom 
the  first  verse  of  this  chapter  speaks,  and  of  whom  after  a long  parenthesis, 
the  prophet  seems  to  return;  “And  one  shall  say  unto  him,  Who  was  the 
fountain  opened?  What  are  these  wounds  in  thy  hands?”  Or,  as  the 
Septuagint,  “In  the  midst  of  thy  hands?”  A wonder  it  is  to  see  those 
prints  and  scars  in  the  hands  of  Christ;  and  therefore  is  the  question,  What 
are  these  wounds  ? To  which  Christ  answers,  “ Those  with  which  I was 
wounded  in  the  house  of  my  friends,”  (i.  e.)  in  the  house  of  my  beloved, 
the  children  of  Israel,  my  brethren  according  to  the  flesh,  the  people  of  the 
Jews : why,  these  are  the  wounds  they  gave  me,  and  which  now  I show  as 
the  sign  of  my  victory,  and  as  the  marks  of  my  resurrection. 

Thus  far  of  the  first  head,  the  apparition  of  Christ. 

2.  For  the  fruits  of  this  apparition,  they  contain  Thomas’s  confession,  and 
Christ’s  commendation  of  him  in  some  respects. 

1.  Thomas’s  confession,  “And  Thomas  answered  and  said  unto  him,  my 
Lord,  and  my  God:”  a few  words,  but  of  great  weight.  1.  He  acknow- 
ledgeth  Christ  a Lord,  into  whose  hands  are  put  the  very  keys  of  heaven 
29 


450 


LOOKING  UNTO  JESUS. 


[book  iy. 

“All  power  is  given  unto  me  in  heaven  and  in  earth,”  Matth.  28  : 18.  2. 

He  acknowledged  Christ  to  be  God  : whom  he  saw  with  his  eyes,  and  felt 
"with  his  hands,  he  looks  on,  not  as  mere  man,  but  as  God,  and  as  the  se- 
cond person  in  the  Godhead.  3.  He  acknowledged  Christ  to  be  his  Lord 
and  his  God;  this  appropriating  of  Christ,  is  the  right  character  of  faith, 
by  which  he  brings  home  all  the  benefits  of  Christ  unto  his  own  soul.  I 
shall  awhile  insist  on  all  these. 

1.  He  acknowledged  Christ  a Lord.  How  is  he  a Lord?  I answer,  1, 
By  essence,  as  God  is  Lord,  so  Christ  is  Lord,  the  Father  is  Lord,  the  Son 
is  Lord,  and  the  Holy  Ghost  is  Lord,  and  yet  they  are  not  three  Lords;  but 
one  Lord. 

2.  By  creation,  “ Christ  is  before  all  things,  (saith  the  apostle)  and  by 
him  all  things  consist,”  Col.  1 : 17.  This  very  thing  is  an  argument  of  his 
Lordship,  “To  us  there  is  but  one  Lord,  Jesus  Christ,  by  whom  are  all 
things,  and  we  by  him,”  1 Cor.  8 : 6. 

3.  By  redemption,  unction,  office  and  Mediatorship,  unto  which  he  was 
designed  by  his  Father,  and  therefore  the  apostle  saith,  That  “ God  hath 
made  him  Lord  and  Christ,”  Acts  2 : 36,  he  is  a Lord  by  his  office,  and  by 
the  accomplishment  of  his  office,  in  dying,  rising,  and  reviving,  he  became 
Lord  both  of  quick  and  dead,  “ For  to  this  end  Christ  both  died,  and  rose, 
and  revived,  that  he  might  be  Lord  both  of  dead  and  living,”  Bom.  14  : 9. 
And  thus  he  is  Lord  in  two  respects,  1.  A Lord  in  authority,  to  command 
whom  and  what  he  will ; he  only  is  Lord  over  our  persons,  over  our  faith, 
over  our  consciences : to  him  only  we  must  say,  “ Lord,  what  wilt  thou 
have  me  do  ? Lord,  save  us,  or  we  perish.”  2.  A Lord  he  is  in  power, 
he  hath  power  to  forgive,  and  power  to  cleanse,  he  hath  power  to  justify, 
and  power  to  sanctify,  he  hath  power  to  quicken,  and  power  to  save  to  the 
uttermost,  all  that  come  unto  God  by  him ; he  hath  power  to  hold  fast  his 
sheep,  and  power  to  cast  out  the  accuser  of  his  brethren ; he  hath  power  to 
put  down  all  his  enemies,  and  power  to  subdue  all  things  unto  himself : in 
every  of  these  respects  Christ  is  a Lord.  True,  say  blasphemers,  he  is  Lord 
by  office,  but  he  is  not  Lord  “ by  essence  as  God  is  Lord,”  No ! peruse 
some  texts  in  the  Old  Testament,  where  the  title  of  Lord  is  essentially 
spoken  of,  and  we  shall  find  the  very  same  texts  and  titles  applied  to  Christ 
in  the  New  Testament.  As  for  instance,  in  Isa.  6:5.  “Wo  is  me,  (saith 
Isaiah)  for  mine  eyes  have  seen  the  King,  the  Lord  of  hosts :”  Now  this 
John  refers  to  Christ,  “These  things  said  Esaias,  when  he  saw  his  glory, 
and  spake  of  him,”  John  12  : 41.  In  Psalm  68  : 17,  18,  “The  Lord  is 
among  them,  as  in  Sinai,  in  the  holy  place;  thou  hast  ascended  on  high, 
thou  hast  led  captivity  captive,  thou  hast  received  gifts  for  men;”  now  this 
the  apostle  applies  to  Christ,  “ When  he  ascended  up  on  high,  he  led  capti- 
vity captive,  and  gave  gifts  unto  men,”  Eph.  4:8.  In  Psal.  110  : 1.  “The 
Lord  said  unto  my  Lord,  sit  thou  at  my  right  hand,  until  I make  thine 
enemies  thy  footstool ;”  now  this  Jesus  Christ  applies  to  himself,  saying, 
“That  David  in  Spirit  called  him  Lord,  saying,  the  Lord  said  unto  my 
Lord,”  Matth.  22  : 43,  44.  In  Isa.  40  : 3.  “ The  voice  of  him  that  crieth 
in  the  wilderness,  Prepare  ye  the  way  of  the  Lord :”  now  this  the  evange- 
list applies  to  Christ,  “ This  is  he  that  was  spoken  of  by  the  prophet  Esaias, 
saying,  “The  voice  of  one  crying  in  the  wilderness,  Prepare  ye  the  way  of 
the  Lord,”  Matth.  3:3.  No  wonder,  if  Thomas  call  Christ  Lord ; why, 
both  the  Old  and  New  Testament  agree  in  this,  Christ  is  Lord,  Lord  by 
creation,  and  Lord  by  redemption,  Lord  by  office,  and  Lord  by  essence. 

2.  He  acknowledged  Christ  to  be  God,  as  well  as  Lord,  My  Lord  and  my 
God.  But  how  is  he  God?  I answer,  not  only  by  participation,  similitude, 
or  in  some  respects,  as  angels  and  men  are  called  gods,  but  simply,  abso- 
lutely essentially,  and  without  any  restriction.  Sometimes  we  read  in 


CHAP.  I.] 


LOOKING  UNTO  JESUS. 


451 


scripture,  that  men  or  angels,  good  and  bad,  are  called  gods,  “ And  the 
Lord  said  to  Moses,  see  I have  made  thee  a god  to  Pharaoh,”  Exod.  7 : 1, 
“ And  thou  shalt  be  instead  of  (rod  to  Aaron, ” Exod.  4 : 16.  Thus  Nebu- 
chadnezzar is  called  the  mighty  one,  or  “ the  god  of  the  Heathens,”  Ezek. 
31  : 11,  and  Satan  is  called  “the  god  of  this  world,”  2 Cor.  4:4.  Thus 
magistrates  are  called  gods,  “ Thou  shalt  not  revile  the  gods,”  Exod.  22  : 28. 
I have  said  ye  are  gods,  Psal.  82  : 6.  Angels  are  called  gods,  “ Before  the 
gods  will  I sing  praises  unto  thee,”  Psal.  138  : 1.  But  in  all  these  there 
is  some  restriction,  or  improper  speech  : Moses  is  called  Pharaoh's  god,  and 
Aaron’s  god,  not  absolutely,  but  with  restriction  to  Pharaoh  and  Aaron  ; 
Nebuchadnezzar  is  called  the  god  of  the  Heathen,  and  Satan  the  god  of 
this  world,  not  absolutely,  but  with  restriction  to  the  Heathen,  and  this 
world ; magistrates  are  called  gods,  and  good  angels  are  called  gods,  not 
absolutely,  but  in  respect  of  some  offices  or  excellencies  which  they  par- 
take of  from  God.  Only  Jesus  Christ  is  called  God,  without  any  restric- 
tion, and  not  only  in  respect  of  some  office,  or  similitude,  but  absolutely, 
essentially,  properly  ; as  being  from  all  eternity  God  of  God ; as  being  God, 
of  the  substance  of  the  Father,  before  all  worlds;  what,  is  Christ  only  God, 
as  an  angel  is  God  ? I challenge  here  all  blasphemers  in  the  world.  “ Unto 
which  of  the  angels  said  he  at  any  time,  thou  art  my  Son,  this  day  have  I 
begotten  thee,”  Heb.  1 : 5.  Or,  unto  which  of  the  angels  said  he  at  any 
time,  “ Thy  throne,  0 God,  is  forever  and  ever,”  verse  8.  Or,  to  which  of 
the  angels  said  he  at  any  time,  thou  art  my  Son,  “ my  own  Son,  my  only 
begotten  Son,”  Rom  8:32;  John  3 : 16.  Unto  which  of  the  angels  said 
he  at  any  time,  “ This  is  the  true  God,  the  great  God,  who  is  over  all,  God 
blessed  for  ever,  Amen,”  1 John  5 :20;  Tit,  2 : 13 ; Rom.  9 : 5.  Unto 
which  of  the  angels  are  those  divine  attributes  given,  as  of  eternity, 
immutability,  omnipotency,  omniscience,  omnipresence?  And  yet  are  all 
these  given  to  Christ ; for  eternity,  “ I was  set  up  from  everlasting,  from 
the  beginning,  or  ever  the  earth  was,”  Prov.  8 : 23.  For  immutability, 
“ Thou  art  the  same,  and  thy  years  shall  not  fail,”  Heb.  1 : 12.  For  omnipo- 
tency,  “All  things  are  delivered  uuto  me  of  my  Father,  Matth.  11:27. 
For  omniscience,  “ He  needed  not  that  any  should  testify  of  man,  for  he 
knew  what  was  in  man,”  John  2 :25.  For  omnipresence,  “ Lo,  I am  with 
you  always  unto  the  end  of  the  world,”  Matth.  28  : 20. 

Men,  brethren,  and  fathers,  I am  forced  to  make  this  defence  of  the 
divinity  of  Christ,  because  of  the  blasphemy  of  those  Arians,  Photinians, 
Eunomians,  now  again  raked  out  of  hell.  0 ! who  would  think  that  such 
a generation  of  men  should  be  amongst  us  in  this  island,  where  the  gospel 
hath  shined  so  brightly  for  so  many  years?  We  maintain  Christ  is  God, 
and  Christ  is  Lord  : we  say  with  Thomas,  “ My  Lord,  and  my  God.”  Ay, 
say  blasphemers,  “ Christ  is  God,  and  Christ  is  Lord,  as  magistrates  and 
angels  are  called  gods  and  lords.”  I hope  I have  said  enough  to  difference 
betwixt  Christ  and  them ; howsoever  I conclude  with  the  apostle,  “ Though 
there  be  that  are  called  gods,  whether  in  heaven  or  in  earth  (as  there  be 
gods  many,  and  lords  many)  yet  to  us  there  is  but  one  God,  the  Father,  of 
whom  are  all  things,  and  we  in  him ; and  one  Lord,  Jesus  Christ,  by  whom 
are  all  things,  and  we  by  him,  1 Cor.  8 : 5,  6. 

3.  He  acknowledged  Christ  to  be  his  Lord  and  his  God,  “ And  Thomas 
answered,  and  said  unto  him,  my  Lord,  and  my  God.”  Now  his  faith 
broke  out;  from  the  things  seen  and  felt,  he  is  raised  up  to  believe  things 
neither  seen  nor  felt;  he  sees  the  prints  and  scars  in  the  manhood  of 
Christ,  and  now  he  believes  that  Christ  is  God,  yea,  that  Christ  is  his  God, 
“My  Lord  and  my  God.”  Observe  here,  That  faith  gives  the  soul  “a  pro- 
priety in  God  and  Christ.”  As  God  loves  some  with  a special  and  pecu- 
liar love,  so  faith  answers  God  and  Christ’s  particular  love,  by  a particular 


452 


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[BOOK  rv. 


application,  “My  Lord,  my  God,  and  my  Christ.”  Faith  is  an  appro- 
priating, an  applying,  an  uniting  grace : in  the  acting  of  faith  on  God,  or 
on  Christ  as  God,  we  may  observe  these  steps. 

1.  It  sees  God  in  his  glory  and  majesty,  in  his  greatness  and  goodness, 
and  all  other  his  attributes ; it  sees  God  as  the  infinite  fountain  of  all  good, 
and  it  considers  what  an  infinite  dreadful  thing  it  were  to  be  separated  from 
this  God ; it  sees  God,  and  this  sight  makes  a deep  impression  on  that 
very  soul ; the  love  of  that  God  is  more  to  the  soul  than  all  the  world : and 
the  least  displeasure  of  that  God  is  more  trouble  to  that  soul  than  all  the 
miseries  that  all  creatures  under  heaven  are  able  to  bring  upon  it. 

2.  It  discovers  the  reality  of  this  glory  and  majesty,  of  this  greatness 
and  goodness  of  God.  Before  any  faith  is  planted  in  a soul,  the  very  use 
of  reason  may  come  to  understand  much  of  God  and  Christ,  but  in  com- 
parison it  looks  upon  God  and  Christ  as  notions,  conceits,  and  imaginary 
things : only  faith  convinces  the  soul  thoroughly  of  the  certainty  and  truth 
of  such  : where  true  faith  is,  the  things  we  believe  are  more  certain  to  us 
than  the  things  we  see,  or  feel,  or  handle ; faith  is  so  sure  in  its  apprehen- 
sions of  God  and  Christ,  that  it  will  venture  soul  and  body,  the  loss  of  all 
upon  that  account;  it  will  bear  any  hardship,  yea  it  will  venture  the  infinite 
loss  of  eternity  upon  them. 

3.  It  enables  the  soul  to  cast  itself  upon  God  and  Christ  for  all  the  good 
and  happiness  it  ever  expects.  Alas  ! saith  the  soul,  I have  formerly  rested 
on  worldly  things,  I looked  upon  them  as  the  only  real  sure  excellencies 
that  I had  to  enjoy,  but  now  I find  they  are  but  vain  things,  deceitful 
things,  no  better  than  reeds  of  Egypt,  vanity  of  vanities ; and  nothing  is 
real,  sure,  excellent  on  this  side  God  and  Christ;  and  therefore  I will  rely 
upon  him,  and  none  but  him ; it  is  only  God  as  an  all-sufficient  good,  it  is 
only  Christ  that  is  the  rock  that  will  never  fail,  on  him  will  I roll  myself, 
unto  him  will  I make  an  absolute  resignation,  I will  entrust  him  with  all  I 
have,  and  all  I am,  I will  commit  all  unto  him  for  ever  and  ever. 

4.  As  faith  relies  all  upon  God  in  Christ,  so  it  appropriates  all  God,  and 
all  Christ  unto  itself,  “ I am  my  beloved’s,  and  my  beloved  is  mine,”  Sol. 
Songs.  There  is  a mutual  propriety  betwixt  Christ  and  the  church,  and 
betwixt  Christ  and  the  soul ; Christ  hath  a propriety  in  me,  and  I have  a 
peculiar  propriety  in  Christ.  Christ  is  mine,  so  as  I have  none  in  the 
world  so  mine,  “ Whom  have  I in  heaven  but  thee  ? and  there  is  none  upon 
earth  that  I desire  beside  thee,”  Psal.  73  : 35.  Christ  is  mine,  and  mine 
in  a peculiar  manner,  there  is  a propriety  with  peculiarity,  “ My  Lord,  and 
my  God.”  0 the  excellency  of  faith  ! this  step  goes  beyond  all  the  rest; 
it  is  a blessed  thing  to  have  a true  sight  of  God,  there  is  much  power  in 
it;  but  to  see  God  in  his  glory,  majesty,  greatness,  goodness,  as  my  God; 
to  see  all  the  attributes  of  God  as  those  things  that  my  soul  hath  an 
interest  in ; to  see  Christ  coming  from  the  Father  for  me,  to  be  my  Re- 
deemer ; to  see  Christ,  in  whom  all  fulness  dwells,  in  whom  the  treasures 
of  all  God’s  riches  are,  not  only  Christ  dying  as  man,  but  rising  as  God  for 
me,  and  my  salvation ; to  see  Christ,  and  then  to  lay  hold  on  Christ,  and 
to  say,  “ My  Lord,  and  my  God.”  O ! this  is  the  work  of  precious  faith, 
and  to  this  now  is  Thomas  arrived  in  this  confession  of  his,  “ My  Lord,  and 
my  God.” 

2.  Hereupon  follows  Christ’s  commendation  and  correction ; Jesus  saith 
unto  him,  “ Thomas,  because  thou  hast  seen,  thou  bast  believed ; blessed 
are  they  that  have  not  seen,  and  yet  have  believed,”  John,  20  : 29.  In  the 
first  place,  Christ  commends  Thomas’s  faith,  “ because  thou  hast  seen  me, 
thou  hast  believed,”  q.  d.  Thou  hast  seen  me  a man,  but  considering  how 
I am  risen  from  the  dead,  thou  believest  in  me  as  God ; I commend  thy 
faith,  but  it  is  weak  faith  in  respect  of  its  rise ; now  therefore  to  correct  it, 


LOOKING  UNTO  JESUS. 


453 


CHAP,  i ] 


I pronounce  those  blessed  to  all  generations,  that  when  I am  gone,  as  in 
regard  of  my  bodily  presence,  yet  they  will  believe  in  me,  “ blessed  are 
they  that  have  not  seen,  and  yet  have  believed. ” I am  afraid  of  tedious- 
ness, and  therefore  I shall  not  enlarge  any  more  on  this  apparition. 

Sect.  VIII. — Of  Christ's  Apparition  to  some  of  liis  Apostles  at  the  sea  of 

Tiberias. 

There  is  but  one  apparition  more  recorded  by  John.  “ After  these 
things,  Jesus  showed  himself  again  to  the  disciples  at  the  sea  of  Tiberias, 
and  on  this  wise  showed  he  himself/ ’ John,  21:1.  In  these  apparitions, 
the  evangelist  useth  one  and  the  same  method  : as  in  the  former,  so  here 
again  is  set  down  the  time,  the  place  where,  the  persons  to  whom,  the  man- 
ner how  he  appeared ; not  one  of  these  circumstances  must  be  wanting,  to 
show  the  evidence  and  certainty  of  his  resurrection. 

1.  The  time,  after  these  things;  after  the  three  former  apparitions,  he 
comes  to  a fourth,  and  he  concludes  with  this,  as  therein  making  some 
mention  of  himself,  with  which  he  concludes  the  whole  book,  “This  is  the 
disciple  which  testifieth  these  things,  and  wrote  these  things,  and  we  know 
his  testimony  is  true,”  verse  24. 

2.  The  place,  “at  the  sea  of  Tiberias,”  or  at  the  lake  of  Genezareth, 
where  he  had  called  them  to  the  apostleship,  there  now  he  appears  to  these 
apostles ; they  were  at  first  fishers,  and  now  they  are  at  their  calling  upon 
the  sea,  Christ  standing  upon  the  shore. 

3.  The  persons  to  whom  he  appears,  they  were  disciples,  their  names  are 
in  the  next  verse.  All  Christ’s  apparitions  were  to  the  disciples  of  Christ; 
we  read  not  that  ever  he  showed  himself  after  his  resurrection  to  any  but 
his  followers ; he  showed  himself  openly,  “ not  to  all  the  people,  but  unto 
witnesses,  chosen  before  of  God,  even  to  us  who  did  eat  and  drink  with  him 
after  he  rose  from  the  dead,”  Acts  10  : 41.  Strangers  to  Christ  must  be 
no  witnesses  of  Christ’s  resurrection,  and  this  was  his  meaning,  “ Yet 
a little  while,  and  the  world  seeth  me  no  more,  but  ye  see  me,”  John, 
14  : 19. 

4.  For  the  manner  of  his  apparition,  “ on  this  wise  showed  he  himself.” 

1.  He  showed  himself;  so  it  is  in  this  verse  twice  repeated,  “After 

these  things  Jesus  showed  himself,  and  in  this  wise  showed  he  himself.” 
“ Christ  now  was  not  seen  or  known  to  the  bodily  eye,  (for  his  body  was 
immortal)  unless  by  dispensation  he  condescended  thereto.”*  I deny  not, 
but  that  glorified  bodies  are  ever  actually  seen  of  bodies  that  are  glorified ; 
but  of  mortal  men,  who  are  yet  in  this  vale  of  tears,  those  glorious  crea- 
tures cannot  be  actually  seen,  except  there  be  some  peculiar  and  divine 
dispensation.  As  the  air  is  too  subtile  to  be  seen,  or  as  the  sun  is  too  glo- 
rious for  a weak  eye  to  behold,  so  are  glorified  bodies  too  subtile,  too  splen- 
did for  a mortal  eye  to  pierce ; our  Saviour  tells  us,  that  the  bodies  of  the 
saints  “ do  shine  forth  as  the  sun  in  the  kingdom  of  their  Father,”  Matth. 
13  : 43,  and  that  they  are  as  the  angels,  Matth.  22  : 30.  And  the  apostle 
tells  us,  that  their  bodies  are  spiritual  bodies,  “there  is  a natural  body,  and 
there  is  a spiritual  body,”  1 Cor.  15  : 44.  Now  without  dispensation,  we 
cannot  see  spiritual  things.  And  hence  it  is,  that  when  Christ  showed 
himself  to  the  two  disciples  at  Emmaus,  it  is  said,  that  “ their  eyes  were 
opened,  and  that  they  knew  him,  and  he  vanished  out  of  their  sight,” 
Luke,  24  : 31.  Mark,  first  their  eyes  were  opened;  why,  no  question  but 
their  eyes  were  opened  before,  they  did  not  walk  with  him,  and  talk  with 
him,  and  sit  with  him,  and  eat  with  him,  but  their  eyes  were  then  opened ; 
ay,  but  now  their  eyes  were  opened  in  another  manner,  as  it  is  said  of 


* Chrys.  hom.  86,  in  Joh. 


454  LOOKING  UNTO  JESUS.  [BOOK  IV. 

Elisha’s  servant,  that  at  the  prayers  of  Elisha,  “ the  Lord  opened  the  eyes 
of  the  young  man,  and  he  saw,  and  behold  the  mountain  was  full  of  horses, 
and  chariots  of  fire  round  about  Elisha,”  2 Kings,  6 : 17,  in  like  manner 
their  eyes  were  so  opened,  that  they  knew  Jesus.  And  then,  2.  He  van- 
ished out  of  their  sight;  in  a strange,  unusual  manner  they  lost  his  sight, 
and  they  could  not  tell  what  was  become  of  him;  in  a moment  he  was 
invisible  to  them  whose  eyes  he  had  opened : it  plainly  shows  that  glorified 
bodies,  as  corpulent,  and  commensurable,  may  be  seen  of  mortals,  but  as 
they  are  subtile,  and  spiritual,  they  cannot  be  seen  actually  without  dispen- 
sation. “ Christ  appeared,  (saith  Damascene)  not  by  necessity,  but  by  his 
own  free  will;  not  by  the  law  of  nature,  but  by  way  of  dispensation.”*  It 
was  his  mere  condescension  and  permission  that  he  would  show  himself  at 
any  time  unto  his  disciples. 

2.  He  showed  himself  on  this  wise,  “ there  were  together,  Simon  Peter, 
and  Thomas  called  Didymus,”  &c.  John  21  : 2,  3,  4,  &c.  In  the  whole 
narration  we  may  observe,  1.  The  occasion,  and  2.  The  apparition.  In  the 
occasion,  we  have  a council  among  the  apostles  what  to  do  : and  it  is  con- 
cluded they  would  go  a fishing;  they  did  so,  though  to  no  purpose;  for 
they  fished  “ all  night,  but  caught  nothing,”  verse  3.  In  the  apparition. 
1.  Christ  is  unknown,  “he  stood  on  the  shore,  but  the  disciples  knew  not 
that  it  was  Jesus,”  verse  4.  In  this  condition  we  have  Jesus  speaking, 
and  then  working  a miracle;  he  bids  them  “cast  the  net  on  the  right 
side  of  the  ship,  and  then  draw,  but  they  were  not  able  to  draw  for  the 
multitude  of  the  fishes,”  verse  6.  2.  Hereupon  Christ  is  known,  “there- 

fore that  disciple  whom  Jesus  loved,  saith  unto  Peter,  it  is  the  Lord;” 
the  alarm  given,  now  all  the  disciples  bestir  themselves.  1.  Peter  “ he 
casts  himself  into  the  sea,”  verse  7.  2.  The  other  disciples,  they  came 

in  a little  ship  to  the  land,  and  there  they  dine,  and  commune  with  Jesus, 
which  is  the  end  of  the  history,  and  so  ends  this  book  of  our  evangelist 
John. 

Thus  far  we  have  propounded  the  object;  our  next  work  is  how  to  di- 
rect you  to  look  unto  Jesus  in  this  respect. 


CHAPTER  II. 

Sect.  I.  Of  knowing  Jesus  as  carrying  on  the  great  work  of  our  Salva- 
tion in  his  Resurrection. 

That  in  all  respects  we  may  look  on  Jesus. 

1.  Let  us  know  Jesus  carrying  on  the  great  work  of  our  salvation  for 
us  in  his  resurrection,  and  during  the  time  of  his  abode  upon  the  earth 
after  his  resurrection.  This  is  worth  the  knowing,  on  it  depends  our  jus- 
tification, sanctification  ; “ for  if  Christ  be  not  risen  we  are  yet  in  our  sins, 
and  our  faith  is  in  vain,  and  our  hope  is  in  vain :”  little  hope  have  we 
either  of  heaven,  or  of  resurrection,  if  Christ  be  not  risen ; of  all  men  we 
are  most  miserable  that  believe  in  Christ,  if  he  whom  we  believe  in  be  not 
risen  again.  0!  my  soul,  study  this  point;  many  take  it  up  in  gross, 
they  can  run  over  this  article  of  their  creed,  “ the  third  day  he  rose  again 
from  the  dead;”  but  for  a particular  understanding  of  it  in  respect  of  the 
time,  or  the  end,  or  the  manner,  or  the  certainty,  how  many  are  to  seek  ? 
I shall  appeal  to  thyself,  are  not  many  discoveries  already  made,  which 


* (Ougoma  phuseos  alia  tikonomas  topo,)  Damas,  1.  4,  c.  1. 


CHAP.  II.]  LOOKING  UNTO  JESUS.  455 

before  thou  never  tookest  notice  of?  And  if  thou  wouldst  but  study  this 
point,  how  much  more  might  yet  appear?  Especially,  how  much  more 
miiiht  yet  appear  as  to  thine  own  good  ? It  is  not  enough  to  Jniow  Christ’s 
resurrection,  unless  thou  know  it  for  tfeyself.  Be  sure  thou  hast  this  in 
mind,  “ that  Christ  rose  again but  what  is  that  to  me  ? Saving  know- 
ledge is  ever  joined  with  a particular  application,  if  Christ  be  my  head, 
then  he  could  not  rise,  but  I rose  with  him  and  in  him  ; and  thus,  0 my 
soul,  look  on  Christ,  and  thus  search  into  ever  particular  of  Christ’s  resur- 
rection; come  study  when  he  rose,  study  the  arguments  that  make  out 
Christ’s  resurrection  sure  and  certain;  study  all  the  apparitions  of  Jesus 
Christ:  Oh  what  delightful  studies  are  these  ? Hadst  thou  been  with  them 
to  whom  Christ  appeared,  would  not  thy  heart  have  leaped  with  joy  ? Come, 
study  it  close,  for  the  benefit  of  these  apparitions  extend  to  thee,  the  fruit 
of  Christ’s  resurrection  is  thine,  even  thine  as  well  as  theirs,  u Know  this 
for  thyself,”  Job  5 : 27. 

Sect.  II.  Of  considering  Jesus  in  that  respect. 

2.  Let  us  consider  Jesus  carrying  on  this  great  work  of  our  salvation 
for  us  in  his  resurrection.  It  is  not  enough  to  know  a saving  necessary 
truth,  but  it  is  required  farther  that  we  digest  truths,  and  that  we  draw 
forth  their  strength  for  the  nourishment  and  refreshing  of  our  poor  souls. 
As  a man  may  in  half  an  hour  chew  and  take  into  his  stomach,  that  meat 
which  he  must  have  seven  or  eight  hours  at  least  to  digest  ; so  a man  may 
take  into  his  understanding  more  truths  in  an  hour,  than  he  is  able  to 
digest  well  in  many ; what  good  those  men  are  like  to  get  by  sermons,  or 
providences,  who  are  unaccustomed  to  this  work  of  meditation,  I cannot 
imagine : it  is  observed  by  some,  that  this  is  the  reason  why  so  much 
preaching  is  lost  amongst  us;  why  professors  that  run  from  sermon  to 
sermon,  and  are  never  weary  of  hearing  or  reading,  have  notwithstanding 
such  languishing  starved  souls,  because  they  will  not  meditate.  And  there- 
fore God  commanded  Joshua,  not  only  to  read  the  law,  but  to  consider  of 
it,  and  dwell  upon  it,  “ This  book  of  the  law  shall  not  depart  out  of  thy 
mouth,  but  thou  shalt  meditate  therein  day  and  night,”  Joshua  1 : 8.  Why, 
this  is  the  duty  that  I am  now  pressing  to,  if  thou  knowest  these  things, 
consider,  ruminate,  meditate,  ponder  on  them  again  and  again.  And  be- 
cause this  work  requires  enlargedness  of  heart  and  spirit,  therefore  take  it 
into  parts,  and  cousider  of  each  of  them  apart  by  itself.  As, 

1.  Consider  of  the  time  when  Christ  rose  again.  As  Christ  had  his 
three  days,  and  no  more,  so  must  thou  have  the  same  three  days  like  unto 
his ; the  first  day  was  called  the  day  of  preparation,  the  second  was  the 
Sabbath  day,  and  the  third  was  the  resurrection  day ; so  thy  first  day  is  a 
day  of  preparation,  a day  of  passion,  wherein  thou  must  strive  and  struggle 
against  sin  and  Satan,  wherein  thou  must  suffer  all  their  bitter  darts  till 
thou  diest,  and  give  up  the  ghost.  And  thy  second  day  is  a day  of  rest, 
wherein  thy  body  must  lie  in  the  grave,  and  thy  flesh  rest  in  hope;  wherein 
thou  shalt  u enter  into  peace,  and  rest  in  thy  bed,”  Isa.  57  : 2,  until  the 
trumpet  sound,  and  bid  thee  arise,  and  come  to  judgment;  and  thy  third 
day  is  a day  of  resurrection  unto  glory.  It  is  the  first  day  of  the  week,  or 
the  first  beginning  of  a never  ending  world.  Thus  consider  the  time  of 
Christ’s  resurrection,  and  thence  mayest  thou  draw  down  some  use  for  thy 
soul’s  nourishment. 

2.  Consider  of  the  reasons  why  Christ  arose;  was  it  not  to  confound  the 
Jews?  They  could  not  endure  to  hear  of  Christ’s  resurrection,  and  there- 
fore, when  Peter  aud  the  other  apostles  preached  that  point,  u They  were 
cut  to  the  heart,  and  took  counsel  to  slay  them,”  Acts  5 : 33.  It  Is  the 
case  of  them  to  say,  “ We  will  not  have  that  man  to  reign  over  us.”  They 


456 


LOOKING  UNTO  JESUS. 


[BOOK  IY. 


Vhat  by  their  sins  crucify  Christ  every  day,  cannot  without  horror  think  of 
his  exaltation,  it  cuts  them  to  the  heart  that  Christ  is  risen  to  be  their  judge. 
Again,  was  it  not  to  confirm  the  faith  of  Christ’s  followers?  Till  he  was 
risen  their  faith  was  but  a weak  faith,  weak  in  knowledge,  weak  in  assent, 
weak  in  confidence,  weak  in  assurance ; much  ado  had  Christ  with  them, 
many  a time  had  he  chid  them,  “ Why  are  ye  fearful,  0 ye  of  little  faith?” 
But  after  he  had  showed  himself  alive  by  many  infallible  proofs,  they 
eould  then  £ry  it  out,  “ My  Lord,  and  my  God.”  Again,  was  it  not  to 
evidence  that  he  had  fully  satisfied  all  our  debts  ? “ The  apostle  tells  us, 

That  Christ  was  our  surety,”  Ileb.  7 : 22,  at  his  death  he  was  arrested  and 
cast  into  prison,  whence  he  could  not  come  till  all  was  paid ; and,  therefore 
to  hear  that  Christ  is  risen,  and  that  he  hath  broken  the  bolts  and  fetters 
of  the  grave;  it  is  a clear  cvidcnco  that  God  is  satisfied,  and  that  Christ 
is  discharged  by  God  himself.  Oh  ! what  breasts  of  consolation  are  here? 
Again,  was  it  not  to  conquer  sin,  death  and  devil?  Now  he  took  from 
death  his  sting,  and  from  hell  his  standard ; now  he  seized  upon  the  hand 
writing  that  was  against  us,  and  nailed  it  to  his  cross;  now  he  spoiled 
principalities  and  powers,  and  carried  the  keys  of  death  and  hell  at  his 
own  girdle ; now  he  came  out  of  the  grave  as  a mighty  conqueror,  saying 
as  Deborah  did  in  her  song,  “ 0 my  soul,  thou  hast  trodden  down  strength, 
thou  hast  marched  valiantly,”  Judg.  5:21.  Again,  was  it  not  to  become 
the  first-fruits  of  them  that  sleep?  Christ  was  the  first  that  rose  again 
from  the  grave  to  die  no  more;  and  by  virtue  of  his  resurrection  (as  being 
the  first-fruits)  all  the  elect  must  rise  again,  “ As  in  Adam  all  die,  even 
so  in  Christ  shall  all  be  made  alive  : but  ever)7  man  in  his  own  order, 
Christ  the  first-fruits,  and  afterwards  they  that  arc  Christ’s  at  his  coming,” 
1 Cor.  15  : 22,  23.  Some  may  wonder,  can  the  resurrection  of  one,  a 
thousand  six  hundred  years  ago,  be  the  cause  of  our  rising?  Yes,  as  well 
as  the  death  of  one,  five  thousand  six  hundred  years  ago,  is  the  cause  of 
our  dying;  Adam  and  Christ  were  two  heads,  two  roots,  two  first-fruits, 
either  of  them  in  reference  to  his  company  whom  they  stand  for.  And 
now,  0 my  soul ! thou  mayest  say  with  Job,  “ I know  that  my  Redeemer 
liveth ; and  that  I shall  sec  him  at  the  last  day,  not  with  other,  but  with 
these  same  eyes,”  Job  19:25.  If  Christ  live,  then  must  I live  also, 
if  he  be  risen,  then  “ though  after  my  skin  worms  shall  destroy  this  body, 
yet  in  my  flesh  I shall  see  God,”  verse  26.  Again,  was  it  not  that  he 
might  be  declared  to  be  the  Son  of  God  ? was  it  not  that  he  might  be  ex- 
alted and  glorified  ? This  is  the  main  reason  of  all  the  rest : see  thou  to 
this;  0!  give  him  glory,  and  praise  of  his  resurrection;  so  muse  and 
meditate,  and  consider  on  this  transaction,  as  to  ascribe  to  his  name  all 
honor  and  glory  ; what,  is  he  risen  from  the  dead  ? “ Hath  God  highly 

exalted  him,  and  given  him  a name  above  every  name?”  Phil.  2:9.  0 ! 

then  let  “every  tongue  confess,  that  Jesus  Christ  is  Lord,  to  the  glory  of 
God  the  Father.” 

3.  Consider  of  the  manner  of  Christ’s  resurrection ; he  rose  as  a common 
person ; in  which  respect  his  resurrection  concerns  us  no  less  than  himself. 
We  must  not  think  that  when  Christ  was  raised,  it  was  no  more  than  when 
Lazarus  was  raised ; his  resurrection  was  the  resurrection  of  us  all,  it  was 
in  the  name  of  us  all,  and  had  in  it  a seed-like  virtue  to  work  the  resurrec- 
tion of  us  all.  0 the  privilege  of  this  communion  with  Christ’s  resurrec- 
tion ! if  I believe  this  truly,  I cannot  but  believe  the  resurrection  of  my 
body,  and  the  life  everlasting;  why,  Jesus  Christ  hath  led  the  dance,  and 
though  of  myself  1 have  no  right  to  heaven  or  glory,  yet  in  Christ  my  head 
I have  as  good  right  to  it  as  any  heir  apparent  to  his  lands. — 2.  He  rose  by 
his  own  power;  and  so  did  none  but  Jesus  Christ:  from  the  beginning  of 
the  world  it  was  never  heard,  that  any  dead  man  raised  himself;  indeed 


LOOKING  UNTO  JESUS. 


457 


CHAP.  II.] 

one  instance  we  have  that  a dead  man’s  corpse  should  raise  up  another  dead 
man,  “ They  cast  the  man  into  the  sepulchre  of  Elisha,  and  when  the 
man  was  let  down,  and  touched  the  bones  of  Elisha,  he  revived  and  stood 
upon  his  feet,”  2 Kings  13  : 21.  Elisha  raised  up  a dead  man  from  the 
'grave,  but  dead  Elisha  could  not  raise  up  himself  from  the  grave;  only 
Christ  rose  himself,  and  at  the  same  time  he  raised  many  others;  and  here 
was  the  argument  of  his  Godhead,  “I  have  power  to  lay  down  my  life,  and 
I have  power  to  take  it  up  again,”  John  10  : 18.  How  shall  we  but  trust 
him  with  our  life,  who  is  the  resurrection  and  the  life,  “ He  that  believeth 
in  him  though  he  were  dead,  yet  shall  he  live.”  0 my  soul ! he  was  able 
to  raise  himself,  much  more  is  he  able  to  raise  thee  up;  only  believe,  and 
live  for  ever. — 3.  He  rose  with  an  earthquake.  0 the  power  of  Christ  in 
every  passage!  what  aileth  thee,  0 earth,  to  skip  like  a ram?  Was  not 
the  new  tomb  hewn  out  of  a rock  ? and  was  not  a great  stone  rolled  to  the 
door  of  the  sepulchre  ? The  ground  whereon  he  lay  was  firm  and  solid. 
And  “shall  the  rock  be  removed  out  of  his  place?”  Job  18:4.  0 yes ! 

“ the  Lord  reigneth,  and  therefore  the  earth  is  removed,”  Psal.  99  : 1.  Oh  ! 
what  a rocky  heart  is  this  of  mine  ! How  much  harder  is  it  than  the  rock, 
that  moves  not,  melts  not  at  the  presence  of  God,  at  the  presence  of  the 
God  of  Jacob  ? the  sun  (they  say)  danced  that  morning  at  Christ’s  resurrec- 
tion ; the  earth  (I  am  sure)  then  trembled ; and  yet  my  heart  is  in  no  way 
affected  with  this  news;  I feel  it  neither  dance  for  joy,  nor  tremble  for 
fear ; 0 my  soul ! be  serious  in  this  meditation,  consider  what  a posture 
would  thou  have  been  in,  if  thou  hadst  been  with  those  soldiers  that 
watched  Christ ; to  realize  this  earthquake,  as  if  thou  now  felt  it  trembling 
under  thee. 

4.  An  angel  ministered  to  him  at  his  resurrection,  “An  angel  came  and 
rolled  back  the  stone  from  the  door,  and  sat  upon  it,”  Matth.  28  : 2.  Angels 
were  the  first  ministers  of  the  gospel,  the  first  preachers  of  Christ’s  resur- 
rection, they  preached  more  of  Christ  than  all  the  prophets  did ; they  first 
told  the  women  that  “ Christ  was  risen Luke  24  : 6,  and  they  did  the 
first  service  to  Christ  at  his  resurrection,  in  rolling  the  stone  from  the  door’s 
mouth;  0 my  soul,  that  thou  wert  but  like  these  blessed  angels  ! how  is  it 
that  they  are  so  forward  in  God’s  service  ? and  thou  art  so  backward  ? One 
day  thou  expectest  to  be  equal  with  the  angels,  and  art  thou  now  so  far 
behind  them?  What,  to  be  equal  in  reward,  and  behind  them  in  service? 
Here  is  a meditation  able  to  check  thy  sloth,  and  to  spur  thee  on  to  thy 
duty. — 5.  Many  of  the  bodies  of  the  saints  arose  out  of  their  graves  at  his 
resurrection;  as  the  angels  ministered,  so  the  saints  waited  on  him.  In  this 
meditation  trouble  not  thyself  whether  David,  Moses,  Job,  Abraham,  Isaac 
and  Jacob,  were  some  of  those  saints,  as  some  conjecture  upon  some  grounds ; 
it  is  a better  consideration  to  look  upon  them  as  the  fruit  of  Christ’s  resur- 
rection, and  as  an  earnest  of  thy  own;  the  virtue  of  Christ’s  resurrection 
appears  immediately,  and  it  will  more  appear  at  the  general  resurrection 
day.  As  sure  as  these  saints  arose  with  him,  and  went  into  the  holy  city, 
and  appeared  to  many ; so  sure  shall  thy  body  arise  again  at  the  last  day ; 
and  (if  thou  art  but  a saint)  it  shall  go  with  him  into  the  heavenly  Jerusa- 
lem, and  appear  before  God,  and  his  Son  Jesus  Christ  in  glory. — 6.  Christ 
rose  again  with  a true  and  perfect  body,  with  an  incorruptible  body,  with  a 
spiritual  and  an  agile  body,  with  a glorious  body,  brighter  than  the  sun  in 
his  utmost  glory.  On  these  things  may  the  soul  expatiate ; 0 ! it  is  a worthy, 
blessed,  soul-ravishing  subject  to  think  upon ; and  the  rather  if  we  consider 
that  conformity  which  we  believe,  “We  look  for  a Saviour  (saith  the  apos- 
tle) the  Lord  Jesus  Christ,  who  shall  change  our  vile  bodies,  that  they  may 
be  fashioned  like  unto  his  glorious  body,”  Phil.  3 : 20,  21.  0 my  soul, 

that  this  clay  of  thine  should  be  a partaker  of  such  glory  ! that  this  body 


458 


LOOKING  UNTO  JESUS. 


[BOOK  IY. 


of  dust  and  earth  should  shine  in  heaven  like  those  glorious  spangles  of  the 
firmament;  that  this  body  that  shall  rot  in  dust,  and  fall  more  vile  than  a 
carrion,  should  rise  and  shine  like  the  glorious  body  of  our  Saviour  on 
mount  Tabor:  surely  thou  owest  much  to  Christ’s  resurrection.  0!  con- 
sider of  it,  till  thou  feelest  the  influence,  and  comest  to  the  assurance  of  this 
blessed  change. 

4.  Consider  of  the  several  apparitions  of  Jesus  Christ,  especially  of  those 
written  by  the  evangelist  John.  As, 

1.  Muse  on  his  apparition  to  Mary  Magdalene;  Oh  the  grief  before  he 
appeared  ! and  oh  the  joys  when  he  appeared  ! — 1.  Before,  she  apprehended 
nothing  but  that  some  or  other  had  taken  away  her  Lord ; these  were  all 
the  words  she  uttered  before  he  appeared,  u They  have  taken  away  my  Lord, 
and  I know  not  where  they  have  laid  him so  she  told  Peter  and  John ; 
and  when  two  angels  appeared  in  white,  asking  her,  u Woman,  why  weepest 
thou  ?”  She  gives  the  same  answer  to  them,  “ They  have  taken  away  my 
Lord,  and  I know  not  where  they  have  laid  him.”  A soul  in  desertion 
knows  not  what  to  do,  but  to  weep  and  cry,  “ Oh  my  Lord  is  gone,  I have 
lost  my  Lord,  my  God,  my  Jesus,  my  King;”  in  this  meditation,  consider, 
0 my  soul ! as  if  thou  hadst  been  in  Mary’s  case ; was  it  not  a sad  case, 
when  the  angels  of  heaven  knew  not  how  to  comfort  her  ? Suppose  any  son 
of  consolation  had  stood  by,  and  had  such  a one  persuaded,  “ Oh  Mary ! 
suppress  thy  sadness,  refresh  thy  heart  with  this  blessed  vision,  thou  didst 
seek  but  one,  and  thou  hast  found  two,  a dead  body  was  thy  errand,  and 
thou  hast  alighted  on  two  alive:  thy  weeping  was  for  a man,  and  thy  tears 
have  obtained  angels;  observe  them  narrowly,  the  angels  invite  thee  to  a 
parly,  it  may  be  they  had  some  happy  news  to  tell  thee  of  thy  Lord ; re- 
member what  they  are,  and  where  they  sit,  and  whence  they  come,  and  to 
whom  they  speak ; they  are  angels  of  peace,  neither  sent  without  cause, 
nor  seen  but  of  favor,  they  sit  on  the  tomb,  to  show  they  are  no  strangers 
to  thy  loss;  they  come  from  heaven,  from  whence  all  happy  news  descend- 
eth;  they  speak  to  thyself,  as  if  they  had  some  special  embassage  to  de- 
liver unto  thee.”  No,  no;  these  cordials  are  in  vain;  neither  man  nor 
angel  can  do  her  good,  or  comfort  her  drooping  soul ; either  Christ  himself 
must  come  in  presence,  or  she  cries,  “ Miserable  comforters  are  ye  all.  Alas  ! 
small  is  the  light  that  a star  can  yield  when  the  sun  is  down,  a sorry  ex- 
change it  is  to  go  and  gather  crumbs  after  the  loss  of  the  bread  of  life;  Oh ! 
what  can  these  angels  do  ? They  cannot  persuade  me  that  my  master  is  not 
lost,  for  my  own  eyes  will  disprove  them ; they  can  less  tell  me  where  he 
may  be  found,  for  they  themselves  would  wait  upon  him,  if  they  knew  but 
where ; I am  apt  to  think  they  know  not  where  he  is,  and  therefore  they 
are  come  to  the  place  where  he  last  was,  making  the  tomb  their  heaven,  and 
the  remembrance  of  his  presence  the  fuel  of  their  joy;  alas  ! what  do  angels 
here  ? I neither  came  to  see  them,  nor  desire  to  hear  them ; I came  not 
to  see  angels,  but  the  Creator  of  angels,  to  whom  I owe  more  than  both  to 
men  and  angels.” 

2.  After  he  appeared  she  was  filled  with  joy;  for  so  it  was,  that  when 
nothing  else  would  satisfy,  or  comfort  this  poor  creature,  Jesus  himself  ap- 
pears ; at  first  he  is  unknown,  she  takes  him  for  the  gardener  of  the  place, 
but  within  a while  he  utters  a voice  that  opens  both  her  ears  and  eyes, 
“ and  Jesus  saith  unto  her  Mary.”  It  was  the  sweetest  sound  that  ever 
she  heard;  many  a time  had  she  been  called  by  that  name,  but  never  heard 
she  a voice  so  effectual,  powerful,  inward,  feeling  as  at  this  time ; hereby 
the  cloud  is  scattered,  and  the  Sun  of  righteousness  appears;  this  one  word 
Mary,  lightens  her  eyes,  dries  up  her  tears,  cheers  her  heart,  revives  her 
spirits,  that  were  as  good  as  dead.  One  word  of  Christ  wrought  so  strange 
an  alteration  in  her,  as  if  she  had  been  wholly  made  new,  when  she  was 


LOOKING  UNTO  JESUS. 


459 


CHAP.  II.] 

only  named.  And  hence  it  is  that  being  ravished  with  his  voice,  and  im- 
patient of  delays,  she  takes  his  talk  out  of  his  mouth,  and  to  his  first  and 
only  word,  Mary,  she  answers,  “ Rabboni,  which  is  to  say,  Master,”  q.  d. 
Master  is  it  thou  ? With  many  a salt  tear  have  I sought  thee,  and  art  thou 
unexpectedly  so  near  at  hand  ? Thy  absence  was  hell,  and  thy  presence  is 
no  less  than  heaven  to  me ! oh  ! how  is  my  heart  ravished  at  thy  sound  ? 
If  the  babe  leaped  in  the  womb  of  Elizabeth,  when  she  had  but  heard  the 
salutation  of  Mary,  how  should  my  heart  but  leap  at  thy  salutation  ? I feel 
I am  exceedingly  transported  beyond  myself.  Instead  of  my  heavy  heart 
and  troubled  spirit,  I feel  now  a sweet  and  delightful  tranquillity  of  mind ; 
thou  art  my  solace,  and  soul  delight;  whom  have  I in  heaven  but  thee? 
And  whom  desire  I upon  earth  in  comparison  •of  thee?  And  yet  I am  not 
satisfied ; not  only  fruition  of  thee,  but  union  with  thee,  is  that  which  my 
soul  longs  after;  not  only  thy  presence,  but  thy  embraces,  or  my  embraces 
of  thee  can  give  content;  come  then,  and  give  me  leave,  my  Lord  and  my 
God,  to  run  to  the  haunt  of  my  chief  delights,  to  fall  at  thy  sacred  feet,  and 
to  bathe  them  with  my  tears  of  joy;  0 ! my  Jesus,  I must  needs  deal  with 
thee,  as  the  spouse  dealt  with  thee,  “ Now  I have  found  thee  whom  my  soul 
loves  dearly,  I will  hold  thee,  and  will  not  let  thee  go,”  Sol.  Songs  3 : 4. 

I know  not  in  all  the  book  of  God,  a soul  more  depressed  with  sorrow, 
and  lifted  up  with  joy;  0 meditate  on  this  ! if  Christ  be  absent,  all  is  night, 
but  if  Christ  appear,  he  turns  all  again  into  a lightsome  day;  there  is  no 
sorrow  like  that  which  apprehends  Christ’s  loss,  and  therefore  in  hell  it  is 
looked  upon  as  the  greatest  pain ; of  the  two  (say  divines)  it  is  a greater 
torment  to  lose  God,  and  to  lose  Jesus  Christ,  than  to  endure  all  those 
flaming  whips,  unquenchable  fires,  intolerable  cold,  abominable  stench; 
aud  on  the  other  side,  there  is  no  joy  in  heaven  like  to  that  which  appre- 
hends Christ’s  presence,  “ In  thy  presence  there  is  fulness  of  joy,  and  at 
thy  right  hand  there  are  pleasures  for  evermore,”  Psal.  16:11.  I had 
rather  be  in  hell  with  Christ  (said  one)  than  in  heaven  without  Christ. 
This  is  the  very  top  of  heaven’s  joy,  the  quintessence  of  glory,  the  highest 
happiness  of  the  saints;  0 my  soul,  seek  with  Mary,  yea  seek  and  weep, 
and  weep  and  seek,  and  never  rest  satisfied  till  Christ  appear,  if  thou  art 
but  in  the  use  of  means,  he  will  appear  sooner  or  later ; or  what  if  thou 
never  sawest  a good  day  on  earth,  one  sight  of  Christ  in  heaven  will  make 
amends  Surely  if  thou  knewest  the  joy  of  Christ’s  presence,  thou  wouldst 
run  through  death  and  hell  to  come  to  Christ,  it  was  Paul’s  saying,  “ I de- 
sire to  be  dissolved,  and  to  be  with  Christ,  which  is  far  better,”  Phil.  1 : 
23,  he  cared  not  for  death,  so  he  might  go  to  Christ,  for  that  was  better 
than  very  life  itself. 

2.  Muse  on  his  apparition  to  the  ten  disciples,  u When  the  doors  were 
shut  for  fear  of  the  Jews,  then  came  Jesus  and  stood  in  the  midst,  saying 
to  them,  Peace  be  unto  you,”  John  20  : 19.  Before  his  apparitions  sorrow 
and  fear  had  possessed  all  their  spirits ; sometimes  they  walked  abroad  and 
were  sad,  and  sometimes  they  kept  within,  and  shut  the  doors  upon  them 
as  being  exceedingly  afraid : in  this  condition  Jesus  Christ  (that  knows  best 
the  times  and  seasons  of  grace  and  comfort)  comes  and  stands  in  the  midst 
of  their  assembly;  he  comes  in,  they  know  not  how,  and  no  sooner  he  is 
in,  but  he  salutes  them  in  this  manner,  Peace  be  unto  you. 

This  was  the  prime  of  all  his  wishes;  no  sooner  is  he  risen,  but  he  wish- 
eth  peace  to  all  his  apostles ; no  sooner  meets  he  with  them,  but  the  very 
opening  of  his  lips  was  with  these  words ; they  are  the  first  words,  at  the 
first  meeting,  on  the  very  first  day. — A sure  sign  that  peace  was  in  the  heart 
of  Jesus  Christ:  howsoever  it  is  with  us,  peace  or  war,  there  is  a common- 
weal where  Christ  is  King,  and  there  is  peace,  and  nothing  but  peace ; come, 
sift  and  try,  and  examine,  art  thou,  0 ! my  soul,  a member  of  this  body,  a 


460 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 


subject  of  this  commonwealth  ? Hath  the  influence  of  Christ’s  peace 
(wrought  and  declared  at  his  resurrection)  any  force  on  thee  ? Hast  thou 
peace  with  God,  and  peace  within,  and  peace  without?  Host  thou  feel  that 
ointment  poured  upon  Aaron’s  head,  and  running  down  to  the  skirts  of  his 
garment  ? Host  thou  feel  the  dew  of  Hermon,  and  the  dew  that  descends 
upon  mount  Sion,  dropping  (as  it  were)  upon  thy  heart?  Hoth  the  Spirit 
assure  thee,  that  Christ  the  Prince  of  peace,  hath  made  peace  and  reconcili- 
tion  betwixt  God  and  thee,  betwixt  the  King  and  thee,  a rebel  to  his  crown 
and  dignity?  11  0 ! how  beautiful  upon  the  mountain  would  the  feet  of 
him  be,  that  should  publish  peace,  that  should  bring  these  good  tidings ?” 
Isa.  52  : 7.  That  thou  art  a citizen  of  that  Jerusalem,  where  God  is  king, 
and  Christ  the  Prince  of  peace  ! Where  all  the  buildings  are  compact  to- 
gether, as  a city  that  is  at  unity  within  itself?  Psal.  122  : 3. 

3.  Muse  on  his  apparition  to  all  the  apostles,  when  they  were  all  con- 
vened, and  Thomas  with  them.  This  apparition  was  occasioned  by  Tho- 
mas’s incredulity,  “ Except  (said  he)  I see  in  his  hands  the  print  of  the 
nails,  and  put  my  finger  into  the  print  of  the  nails,  and  thrust  my  hand  into 
his  side,  I will  not  believe,”  John  20:  25.  Now,  therefore  saith  Jesus  to 
Thomas,  “ Come,  reach  hither  thy  finger,  and  behold  my  hands,  and  reach 
hither  thy  hand,  and  thrust  it  into  my  side,  and  be  not  faithless,  but  be- 
lieving,” verse  27.  Methinks  I see  Thomas’s  finger  on  Christ’s  bored  hand, 
and  Thomas’s  hand  in  Christ’s  pierced  side.  Here  is  a strong  argument  to 
convince  any  soul  that  Christ  is  risen  from  the  dead ; why,  see,  this  is  the 
same  Christ  that  was  crucified ; the  same  Christ  that  had  his  hands  bored 
with  nails,  and  that  had  his  heart  pierced  with  a spear ; though  the  wounds 
are  healed  as  to  sense  of  pain,  yet  the  scars,  and  holes,  and  clefts  remain 
as  big  as  ever ; the  hole  of  his  hand  is  yet  so  large,  that  Thomas  may  put 
his  finger  not  only  on  it  but  into  it ; and  the  cleft  in  his  side  yet  so  large, 
that  Thomas  may  thrust  his  whole  hand  into  his  side,  and  with  his  fingers 
touch  that  heart  that  issued  out  streams  of  blood  for  my  salvation.  In  this 
meditation  be  not  too  curious,  whether  the  print  of  the  nails  were  but  con- 
tinued till  Christ  had  confirmed  his  disciples’  faith,  or  whether  he  retains 
them  still  for  some  further  use.  It  is  a better  consideration  to  look  upon 
them  so  as  to  confirm  thy  own  faith ; is  there  not  too  much  of  Thomas’s  in- 
credulity in  thy  breast?  Host  thou  not  sometimes  feel  some  doubtings  of 
Christ’s  rising?  Or,  at  least,  dost  thou  not  question,  Whether  Christ’s  re- 
surrection belongs  unto  thee  ? Is  not  Satan  busy  with  a temptation  ? Is 
not  thy  conscience  troubled  for  thy  sins,  and  especially  for  thy  sin  of  unbe- 
lief? If  so,  (and  I know  not  but  it  may  be  so  with  thee,  and  the  best  of 
saints)  “ Come  then,  and  reach  hither  thy  finger,  and  behold  Christ’s  hands, 
and  reach  hither  thy  hand,  and  thrust  it  into  his  side:”  my  meaning  is, 
come  with  the  hand  of  faith,  and  lay  hold  on  Christ,  yea,  hide  thyself  in 
the  holes  of  the  rock,  “ Be  like  the  dove  that  maketh  her  nest  in  the  sides 
of  the  hole’s  mouth,  Jer.  48  : 28.  The  dove  that  would  be  safe  from  the 
devouring  birds,  or  from  the  fowler’s  snare,  she  flies  to  the  hole  in  a rock, 
and  thus  Christ  invites  his  spouse,  “ 0 ! my  dove  that  are  in  the  clefts  of  the 
rock,  in  the  secret  places  of  the  stairs ! let  me  see  thy  countenance,  let  me 
hear  thy  voice,”  Sol.  Songs  2 : 14.  In  the  clefts  of  the  rock,  I am  safe, 
(said  Bernard)  “ There  I stand  firmly,  there  I am  secure  from  Satan’s 
prey.”*  It  is  storied  of  a martyr,  That  writing  to  his  wife  where  she  might 
find  him,  when  he  was  fled  from  home,  “ 0 my  dear ! (said  he)  if  thou 
desirest  to  see  mo,  seek  me  in  the  side  of  Christ,  in  the  cleft  of  the  rock, 
in  the  hollow  of  his  wounds,  for  there  I have  made  my  nest,  there  will  I 
dwell,  there  thou  shalt  find  me,  and  no  where  else  but  there.”f  0 my  soul, 


* Bern.  ser.  61,  in  Cant. 


f Surius  in  vita  sancti  Elzearii. 


CHAP.  II.] 


LOOKING  UNTO  JESUS. 


461 


that  thou  wouldst  make  this  use  of  the  wounds  of  Christ ! are  they  not  as 
the  cities  of  refuge,  whither  thou  mayest  flee  and  live?  “ Nothing  is 
more  efficacious  to  cure  the  wounds  of  conscience,  than  a frequent  and  seri- 
ous meditation  of  the  wounds  of  Christ.”*  Come,  be  not  faithless,  but  be- 
lieving : these  monuments  of  Christ’s  resurrection  are  for  the  confirmation 
of  thy  faith  ; if  well  viewed  and  handled,  they  will  quiet  thy  conscience, 
quench  the  fiery  darts  of  Satan,  increase  thy  faith,  till  thou  comest  to  assur- 
ance, and  sayest  with  Thomas,  “ My  Lord,  and  my  God.”  “I  may  be  trou- 
bled, but  I shall  not  be  overwhelmed ; because  I will  remember  the  print 
of  the  nails,  and  of  the  spear,  in  the  hands  and  side  of  Jesus  Christ. ”f 

4.  Muse  on  his  apparition  to  the  seven  disciples  at  the  sea  of  Tiberias : 
First,  Christ  appears,  and  works  a miracle ; he  discovers  himself  to  be  Lord 
of  sea  as  well  as  land ; at  his  word  multitudes  of  fishes  come  to  the  net, 
and  are  caught  by  his  apostles ; nor  is  this  miracle  without  a mystery, 
“ The  kingdom  of  heaven  is  like  a drawn  net,  cast  into  the  sea,  which  when 
it  is  full,  men  draw  to  land,”  Matth.  13  : 47.  What  is  this  divine  trade  of 
ours,  but  a spiritual  fishing  ? The  world  is  a sea,  souls  like  fishes,  swim  at 
liberty  in  this  deep,  and  the  nets  of  wholesome  doctrine  are  they  that  draw 
up  some  to  the  shore  of  grace  and  glory.  2.  Upon  this  miracle,  u The  dis- 
ciple whom  Jesus  loved,  said  unto  Peter,  it  is  the  Lord.”  John  is  more 
quick  eyed  than  all  the  rest,  he  considers  the  miracle,  and  him  that  wrought 
it,  and  presently  he  concludes,  it  is  the  Lord ; 0 ! my  soul  meditate  on  the 
mystery  of  this  discovery ; if  ever  a soul  be  converted  and  brought  home  to 
Christ,  it  is  the  Lord ; but,  Oh  ! whither  is  Christ  gone,  that  we  have  lost 
so  long  his  converting  presence  ? Oh  ! for  one  apparition  of  Jesus  Christ ! 
Till  then  we  may  preach  our  hearts  out,  and  never  nearer : do  what  we  can, 
souls  will  to  hell,  except  the  Lord  break  their  career ; ministers  can  do  no 
more  but  tell,  thus  and  thus  men  may  be  saved  : and  thus  and  thus  men 
will  be  damned,  u He  that  believeth  on  the  Son  hath  eternal  life,  and  he 
that  believeth  not  the  Son  shall  not  see  life,”  John  3 : 36,  but  when  they 
have  said  all  they  can,  it  is  only  God  must  give  the  blessing  : Oh  ! what 
is  preaching  without  Christ’s  presence.  One  hearing  what  mighty  feats 
Scanderbeg’s  sword  had  done,  he  sent  for  it ; and  when  he  saw  it,  “ is  this 
the  sword  (said  he)  that  hath  done  such  great  exploits?  What  is  this 
sword  more  than  any  other  sword  ? 0 ! (says  Scanderbeg)  I sent  thee  my 

sword,  but  not  my  arm  that  did  handle  it ;”  so  ministers  may  use  the  sword 
of  the  Spirit,  the  word  of  God,  but  if  the  Spirit’s  arm  be  not  with  it,  they 
may  brandish  it  every  Sabbath  to  little  purpose ; when  all  is  done,  if  ever 
any  good  be  done,  “ It  is  the  Lord.”  No  sooner  John  observes  the  mira- 
cle, that  a multitude  of  fishes  were  caught  and  taken,  but  he  tells  Peter  of 
a blessed  discovery,  “ It  is  the  Lord.”  3.  Upon  this  discovery,  Peter 
throws  himself  into  the  sea;  0!  the  fervent  love  he  carries  towards 
Christ ! if  he  but  hear  of  his  Lord,  he  will  run  through  fire  and  water  to 
come  unto  him;  so  true  is  that  of  the  spouse,  u Many  waters  cannot  quench 
love,  neither  can  the  floods  drown  it ; if  a man  would  give  all  the  substance 
of  his  house  for  love,  it  would  utterly  be  contemned,”  Sol.  Songs  8 : 7. 
If  I love  Christ,  I cannot  but  long  for  communion  and  fellowship  with 
Christ ; l'  W heresoever  thou  art,  0 blessed  Saviour,  give  me  no  more  hap- 
piness than  to  be  with  thee  ; if  on  the  earth,  I would  travel  day  and  night 
to  come  unto  thee ; if  on  the  sea,  with  Peter,  I would  swim  unto  thee  ; if 
riding  in  triumph,  I would  sing  hosanna  to  thee ; but  if  in  glory,  how 
happy  should  I be  to  look  upon  thee  ?”|  Christ’s  apparitions  are  ravishing 

* Bern.  ibid. 

f Turbabor,  sed  non  perturbabor,  quia  vulnerum  Christi  recordabor,  Aug. 

X Ubicunque  fueris  0 doinine  Jesu,  &c.  Aug. 


462 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 


sights;  if  he  hut  stand  on  the  shore,  Peter  throws  himself  overboard  to 
come  to  Christ ; why  now  he  stands  on  the  pinnacles  of  heaven,  wafting 
and  beckoning  with  his  hand,  and  calling  on  me  in  his  word,  “ Rise  up  my 
love,  my  fair  one,  and  come  away,”  Sol.  Songs  2:10.  0 ! my  soul,  make 

haste  ; in  every  duty  look  out  for  another  apparition  of  Jesus  Christ,  when 
thou  comest  to  hear,  “say,  Have  over,  Lord,  by  this  sermon;”  and  when 
thou  comest  to  pray,  “ say,  Have  over,  Lord,  by  this  prayer  to  a Saviour;” 
neither  fire  nor  water,  floods  nor  storms,  death  nor  life,  principalities  nor 
powers,  height,  nor  depth,  nor  any  other  creature  should  hinder  thy  pas- 
sage to  Christ,  or  separate  thy  soul  from  Christ,  “ Consider  what  I say, 
(saith  Paul)  and  the  Lord  give  thee  understanding  in  all  things;  remember 
that  Jesus  Christ  of  the  seed  of  David  was  raised  from  the  dead  according 
to  my  gospel,”  2 Tim.  2 : 7,  8.  That  Christ  was  raised  is  a gospel  truth  ; 
ay,  but  do  thou  remember  it,  do  thou  consider  it,  and  the  Lord  give  thee 
understanding  in  all  things. 

Sect.  III. — Of  desiring  Jesus  in  that  respect. 

3.  Let  us  desire  after  Jesus  carrying  on  the  great  work  of  our  salvation 
for  us  in  his  resurrection.  What  desire  is,  we  have  opened  before  ; “ Some 
call  it  the  wing  of  the  soul,  whereby  it  movetb,  and  is  carried  to  the  thing 
it  expecteth,  to  feed  itself  upon  it,  and  to  be  satisfied  with  it.” 

But  what  is  there  in  Christ’s  resurrection,  that  should  move  our  souls 
to  desire  after  it. 

I answer,  1.  Something  in  itself.  2.  Something  as  in  reference  unto  ns. 

1.  There  is  something  in  itself;  had  we  but  a view  of  the  glory,  dignity, 
excellency  of  Christ  as  raised  from  the  dead,  it  would  put  us  on  this  heav- 
enly motion,  we  should  “fly  as  the  eagle  that  hasteth  to  eat,”  Hab.  1 : 8. 
The  object  of  desire  is  good,  but  the  more  excellent  and  glorious  any  good 
is,  the  mere  earnest  and  eager  should  our  desire  be;  now  Christ  as  raised 
from  the  dead  is  an  excellent  object ; the  resurrection  of  Christ  is  the  glo- 
ritying  of  Christ,  yea,  his  glorifying  took  its  beginning  at  his  blessed  re- 
surrection ; now  it  was  that  “ God  highly  exalted  him,  and  gave  him  a 
name  above  every  name,”  &c.,  Phil.  2 :9.  And  in  this  respect  how  desi- 
rable is  he  ? 

2.  There  is  something  in  reference  unto  us;  as  1.  “ He  rose  again  for 
our  justification,”  Rom.  4 : 25.  I must  needs  grant,  that  Christ’s  death, 
and  not  his  resurrection  is  the  meritorious  cause  of  our  justification ; but  on 
the  other  side,  Christ’s  resurrection  and  not  his  death  is  for  the  applying 
of  our  justification ; as  the  stamp  adds  no  virtue,  nor  matter  of  real  value 
to  a piece  of  gold,  but  only  it  makes  that  value  which  before  it  had  actually, 
appliable  and  current  unto  us ; so  the  resurrection  of  Christ  was  no  part  of 
the  price  or  satisfaction  which  Christ  made  to  God,  yet  it  is  that  which 
applies  all  his  merits,  and  maketh  them  of  force  unto  his  members.  Some 
I know  would  go  farther,  Lucius,  a learned  writer,  saith,  “ That  justification 
is  therefore  attributed  to  Christ’s  resurrection,  because  it  was  the  complete 
and  ultimate  act  of  Christ’s  active  obedience  and  from  hence  inferreth, 
“ That  remission  of  sin  is  attributed  to  his  passive  obedience,  and  justifica- 
tion or  imputation  of  righteousness,  to  his  active  obedience.”  Goodwin,  no 
way  inferior  to  him,  saith,  that  justification  is  put  upon  Christ’s  resurrec- 
tion with  a “ Rather,  Who  is  he  that  condemneth  ? It  is  Christ  that  died, 
yea,  rather  that  is  risen  again,”  Rom.  8 : 34,  not  but  that  the  matter  of  our 
justification,  is  only  the  obedience  and  death  of  Christ;  but  the  form  of 
our  justification,  or  the  act  of  pronouncing  us  righteous  by  that  his  obedi- 
ence and  death  depends  upon  Christ’s  resurrection;  for  then  it  was  that 
Christ  himself  was  justified,  and  then  he  was  justified  as  a common  person, 
representing  us  therein,  so  that  we  were  then  justified  with  him,  and  in  him, 


CHAP.  II.] 


LOOKING  UNTO  JESUS. 


463 


and  we  are  said,  “ to  be  risen  with  him,  and  to  sit  with  him  in  heavenly 
places. ” Berges,  one  admirably  judicious,  said,  That  justification  is  given 
to  Christ’s  resurrection,  is  a privilege  flowing  from  its  efficient  cause  : In- 
deed Christ’s  death  “is  the  meritorious  cause  of  our  justification,  but 
Christ’s  resurrection,  is,  in  some  sense  (said  he)  the  efficient  cause,  because 
by  his  rising  again,  the  Spirit  of  God  doth  make  us  capable  of  justification, 
and  then  bestoweth  it  on  us.”  I know  there  is  some  difference  amongst 
these  worthies,  but  they  all  agree  in  this,  that  the  resurrection  of  Christ 
was  for  our  justification,  and  that  by  the  resurrection  of  Christ,  all  the 
merits  of  his  death  were  made  applicable  unto  us.  As  there  was  a price 
and  ransom  to  be  paid  by  Christ  for  the  redemption  of  man,  so  it  was  neces- 
sary that  the  fruit,  effect,  and  benefit  of  Christ’s  redemption  should  be  ap- 
plied and  conferred  : now  this  work  of  application  and  actual  collation  of  the 
fruit  of  Christ’s  death,  began  to  be  in  fieri  upon  the  resurrection  day,  but  it 
was  not  then  finished  and  perfected ; for  to  the  consummation  thereof,  the 
ascension  of  Christ,  the  mission  of  the  Holy  Ghost,  apostolical  preaching  of 
the  gospel  to  Jews  and  Gentiles,  the  donation  of  heavenly  grace,  and  Christ’s 
intercession  at  the  right  hand  of  God,  were  very  necessary.  0 the  benefit  of 
Christ’s  resurrection  as  to  our  justification  ! “ If  Christ  be  not  risen  again, 

ye  are  yet  in  your  sins,  and  your  faith  is  vain,”  1 Cor.  15  : 17.  Remission 
of  sin,  (which  is  a part  of  our  justification,)  though  purchased  by  Christ’s 
death,  yet  could  not  be  applied  to  us,  or  possibly  be  made  ours,  without 
Christ’s  resurrection ; and  in  this  respect,  Oh  ! how  desirable  is  it  ? 

2.  He  rose  again  for  our  sanctification.  So  the  apostle,  “ He  hath  quick- 
ened us  together  with  Christ,  and  hath  raised  us  up  together  with  Christ,” 
Eph.  2 : 5,  6.  Our  first  resurrection  is  from  Christ’s  resurrection;  if  you 
would  know  how  you  that  were  blind  in  heart,  uncircumcised  in  spirit, 
utterly  unacquainted  with  the  life  of  God,  are  now  light  to  the  Lord,  affect- 
ing heavenly  things,  walking  in  righteousness  : it  comes  from  the  blessed 
resurrection  of  Jesus  Christ,  we  are  “ quickened  with  Christ:”  it  is  Christ’s 
resurrection  that  raised  our  souls,  being  stark  dead,  with  such  a resurrection 
as  that  they  shall  never  die  more  : whence  the  apostle,  “ Reckon  yourselves 
to  be  dead  unto  sin,  but  alive  unto  God  through  Jesus  Christ  our  Lord,” 
Rom.  6 : 11.  We  are  dead  to  sin,  and  alive  unto  God  by  the  death  and 
resurrection  of  Jesus  Christ;  we  may  reckon  thus  for  ourselves,  that  if  we 
be  in  Christ,  there  comes  a virtue  from  Christ,  an  effectual  working  of 
Christ  by  his  Spirit  into  our  hearts,  and  it  is  such  a work  as  will  conform 
us  to  Christ  dead,  and  to  Christ  risen ; why,  reckon  thus,  saith  the  apostle, 
go  not  by  guess,  and  say,  I hope  it  will  be  better  with  me  than  it  hath 
been ; no,  no,  but  reckon,  conclude,  make  account,  “ I must  live  to  God,  I 
must  live  the  life  of  grace,  for  Christ  is  risen.”  To  the  same  purpose  he 
speaks  before,  “Like  as  Christ  was  raised  up  from  the  dead  by  the  glory  of 
the  Father,  even  so  we  also  should  walk  in  newness  of  life,”  Rom.  6 : 4. 
Christ  rose  again  to  a new  life,  and  herein  his  resurrection  differed  from  the 
resurrection  of  those  others  raised  by  him,  as  of  Lazarus,  Jairus’s  daughter, 
the  widow  of  Nain’s  son,  for  they  were  but  raised  to  the  same  life,  which 
formerly  they  lived,  but  Jesus  Christ  was  raised  up  to  a new  life  : and  ac- 
cording to  this  exemplar  we  should  now  walk  in  newness  of  life  : this  is  the 
end  of  Christ’s  resurrection,  that  we  should  be  new  creatures,  of  new  lives, 
new  principles,  new  conversations:  he  rose  again  for  our  sanctification. 

3.  He  rose  again  for  our  resurrection  to  eternal  life.  Christ  is  both  the 
pattern  and  pledge,  and  cause  of  the  resurrection  of  our  bodies,  “ For  since 
by  man  came  death,  by  man  came  also  the  resurrection  of  the  dead : for  as 
in  Adam  all  die,  even  so  in  Christ  shall  all  be  made  alive,”  1 Cor.  15  : 21, 
22.  There  is  a virtue  flowing  from  Christ  to  his  saints,  by  which  they 
shall  be  raised  up  at  the  latter  day;  as  there  is  a virtue  flowing  from  the 


464 


LOOKING  UNTO  JESUS. 


[BOOK  IY. 


Lead  to  the  members,  or  from  the  root  to  the  branches,  so  those  that  are 
Christ’s  shall  be  raised  up  by  Christ.  Not  but  that  all  the  wicked  in  the 
world  shall  be  raised  again  by  the  power  of  Christ  as  he  is  a Judge,  for 
“all  that  are  in  the  graves  shall  hear  his  voice,  and  they  shall  come  forth,” 
yet  with  this  difference,  “ They  that  have  done  good  unto  the  resurrection 
of  life,  and  they  that  have  done  evil  unto  the  resurrection  of  damnation, ” 
John  5 : 28,  29.  In  this  respect  the  saints  shall  have  a peculiar  resurrec- 
tion ; and  therefore  they  are  called  “ the  children  of  the  resurrection/ 7 
Luke  20  : 36,  because  “ they  shall  obtain  a better  resurrection/’  as  the 
apostle  calls  it,  Heb.  11  : 35.  And  is  not  Christ’s  resurrection  desirable  in 
this  very  respect?  If  we  should  think,  these  bodies  of  ours  being  dust 
must  never  return  from  their  dusts,  it  might  discourage ; but  here  is  our 
hope,  Christ  is  risen,  and  therefore  we  must  rise ; it  is  the  apostle’s  own 
argument  against  those  that  held  “ that  there  was  no  resurrection  of  the 
dead,”  why,  saith  the  apostle,  “ If  there  be  no  resurrection  of  the  dead, 
then  is  not  Christ  risen, — If  the  dead  rise  not,  then  is  not  Christ  raised; — 
But  now  is  Christ  risen  from  the  dead,  and  become  the  first-fruits  of  them 
that  slept,”  1 Cor.  15  : 12,  13,  16,  20.  He  argues  plainly  that  Christ’s  re- 
surrection is  the  principal  efficient  cause  of  the  resurrection  of  the  just,  “I 
am  the  resurrection,  and  the  life,”  saith  Christ,  John  11  : 25.  (i.  e.)  “ I am 
the  author,  and  worker  of  the  resurrection  to  life.”  “As  the  Father  raiseth 
up  the  dead,  and  quickeneth  them,  even  so  the  Son  quickeneth  whom  he 
will,”  John  5:21,  and  hence  is  it  that  Christ  is  called  “a  quickening 
Spirit,”  1 Cor.  15  : 45.  Christ  is  the  head  and  stock  of  all  the  elect, 
Christ  is  the  author,  procurer,  conveyer  of  life  to  all  his  offspring,  by  the 
communication  of  his  Spirit.  Christ  is  a quickening  Spirit,  quickening 
dead  bodies,  the  author  both  of  the  first  and  second  resurrection.  And  is 
not  this  desirable  ? 

4.  He  rose  again  for  the  assurance  of  our  justification,  sanctification,  and 
salvation.  This  is  the  reason  why  the  apostle  useth  these  words  to  prove 
the  resurrection  of  Christ,  “ I will  give  you  the  sure  mercies  of  David,” 
Acts  13  : 34,  none  of  God’s  mercies  had  been  sure  to  us,  if  Christ  had  not 
risen  again  from  the  dead ; but  now  all  is  made  sure ; his  work  of  re- 
demption being  fully  finished,  the  mercy  which  thereupon  depended,  was 
now  made  certain,  (and  as  the  apostle  speaks)  “ sure  unto  all  the  seed,” 
Rom.  4 : 16. 

Methinks  a thought  of  this  object  in  respect  of  itself,  and  in  respect  of 
us,  should  put  our  souls  into  a longing  frame;  is  it  not  a desirable  thing  to 
see  the  King  in  his  beauty?  Were  not  the  daughters  of  Zion  glad  to  go 
forth,  and  “ to  behold  king  Solomon  with  the  crown  wherewith  his  mother 
crowned  him  in  the  day  of  his  espousals?”  Sol.  Song  3 : 11.  If  Christ 
incarnate,  and  in  human  frailty  was  the  desire  of  all  nations,  how  much 
more  is  Christ  exalted,  and  in  his  glory  ? If  it  was  Augustine’s  great  wish 
to  have  seen  Christ  in  the  flesh,  how  should  we  but  wish  to  see  Christ  as 
risen  again  from  the  dead  ? He  is  altogether  lovely,  or  he  is  altogether  de- 
sirable,” Sol.  Song  5 : 16,  desirable  in  the  womb,  desirable  in  the  manger, 
desirable  on  the  cross,  even  when  despised,  and  numbered  with  thieves, 
desirable  in  his  resurrection,  yea,  all  desirable,  as  risen,  exalted,  glorified; 
in  this  consideration  we  cannot  fathom  the  thousand,  thousand  part  of  the 
worth  and  incomparable  excellency  of  Jesus  Christ.  Or,  if  Christ’s  re- 
surrection in  itself  will  not  stir  up  our  lazy  desires,  is  it  not  desirable  as 
in  reference  unto  us  ? What,  that  he  should  rise  again  for  our  justification  ? 
That  by  virtue  of  his  resurrection  thy  soul  should  appear  righteous  before 
the  judgment  seat  of  God  ? 0 ! what  a ravishing  word  is  that,  what  a tri- 
umphant challenge?  “Who  shall  lay  any  thing  to  the  charge  of  God’s 
elect?  It  is  God  that  justifieth,  who  is  he  that  condemneth?  It  is  Christ 


LOOKING  UNTO  JESUS. 


465 


CHAP.  II.] 

that  died,  yea,  rather  that  is  risen  again,”  Rom.  8:33,  34.  Oh!  the 
stings  that  many  have,  saying,  What  shall  I do  when  I die,  and  go  down 
to  the  dust  ? May  not  the  Lord  have  something  against  me  at  the  day  of 
reckoning?  Why,  no  poor  soul,  if  thou  art  in  Christ,  it  is  he  that  died,  yea, 
rather  that  is  risen  again  for  thy  justification ; by  his  resurrection  he  hath 
cleared  all  reckonings,  so  that  now  who  shall  condemn  ? Not  sin,  Christ 
hath  taken  it  away;  not  the  law,  Christ  hath  fulfilled  it  for  us;  not  Satan, 
for  if  the  judge  acquit  us,  what  can  the  jailor  do?  0 ! my  soul,  that  thy 
portion  may  be  with  theirs  who  hath  right  and  title  to  this  blessed  resur- 
rection of  Jesus  Christ;  but  thou  sayest  again,  What  is  it  to  me  if  I be 
justified  in  Christ,  and  yet  my  heart  remain  unholy,  and  unsubdued  to 
Christ?  It  is  true,  thou  findest  a woful,  sinful  nature  within  thee,  cross  and 
contrary  unto  holiness,  and  leading  thee  daily  into  captivity ; yet  remember 
it  is  Christ  that  died,  yea,  rather  that  is  risen  again,  and  by  virtue  of  his  re- 
surrection he  hath  given  thee  a new  nature ; another  nature,  which  makes 
thee  wrestle  against  sin,  and  shall  in  time  prevail  over  all  sin.  But  thou 
sayest  again,  What  if  I be  justified  and  sanctified,  if  after  death  I shall  not 
be  raised  to  life  ? Why,  fear  not,  0 my  soul,  for  if  Christ  be  risen  thou 
shalt  rise,  and  rise  to  eternal  life,  “ I am  the  resurrection  and  the  life/’  not 
only  the  resurrection,  but  life  is  in  him  originally,  as  water  is  in  the  foun- 
tain, and  from  him  it  is  derived  to  us,  “ because  I live,  ye  shall  live  also,” 
John  14  : 19.  But  thou  sayest  again,  0 ! that  I were  assured  of  this. 
Many  doubts  and  jealousies  are  upon  me  from  day  to  day.  Sometimes  in- 
deed, I have  a comfortable  hope  of  my  justification,  sanctification,  salvation, 
and  sometimes  again,  I am  forced  to  cry,  “ Lord,  why  castest  thou  off  my 
soul  ? why  liidest  thou  thy  face  from  me  ?”  Psalm  88  : 14.  0 ! consider 

of  the  ends  of  Christ’s  resurrection,  was  it  not  to  give  thee  the  sure  mercies 
of  David  ? was  it  not  to  apply  the  merits  of  Christ’s  active  and  passive 
obedience,  and  to  bring  them  home  to  thy  soul  ? was  it  not  to  confirm  and 
ratify  thy  faith,  “else  were  it  in  vain?”  1 Cor.  15  : 17.  0!  the  person  of 

Christ ! and  0 the  privileges  of  Christ  as  being  raised  from  the  dead  ! 0 ! 
my  soul,  that  thou  wert  on  the  wing  in  thy  desires  after  Christ ! 0 ! that 
thy  motions  were  as  swift  as  the  eagle’s  that  hasteth  to  eat ! 0 that  feel- 
ingly thou  knewest  him,  and  the  power  of  his  resurrection  ! that  thou  wert 
resolved  to  give  no  sleep  to  thine  eyes,  nor  slumber  to  thine  eyelids,  until 
thou  could  say,  “ Christ’s  resurrection  is  mine !”  Why  Lord,  that  I should 
long  for  vanities,  trifles,  toys,  pleasures,  profits,  earthly  contentments;  that 
I should  long,  like  some  women  with  child,  for  a deal  of  baggage,  ashes, 
coals,  very  loathsome  food ; and  yet  that  I should  feel  no  pantings,  breath- 
ings, hungerings,  thirstings  after  Christ’s  resurrection,  to  feed  upon  it,  and 
to  be  satisfied  with  it?  Come,  here  is  a blessed  object,  here  is  delicious  fare, 
0 ! stir  up  thy  appetite,  “ suck  and  be  satisfied,  drink,  yea,  drink  abund- 
antly, 0 my  beloved.” 

Sect.  IV. — Of  hoping  in  Jesus  in  that  respect. 

4.  Let  us  hope  in  Jesus,  as  carrying  on  the  great  work  of  our  salvation 
for  us  in  his  resurrection.  Only  remember,  I mean  not  a fluctuating,  wa- 
vering, unsettled,  unestablished  hope,  no,  no,  let  us  hope  firmly,  surely, 
fixedly;  let  us  come  up  to  that  plerophory,  or  full  assurance  of  hope,  that 
we  may  conclude  comfortably  and  confidently,  Christ’s  resurrection  is  ours ; 
and  yet  that  our  conclusion  may  not  be  rash,  but  upon  right  grounds,  we 
may  examine  the  firmness,  solidness,  substantialoess  of  our  hope  in  Christ’s 
resurrection  by  these  following  signs. — As, 

L If  Christ’s  resurrection  be  mine,  then  is  Christ’s  death  mine,  the 
fruits  or  effects  of  Christ’s  death  and  resurrection  cannot  be  severed;  “If 
we  have  been  planted  together  in  the  likeness  of  his  death,  we  shall  be 
30 


466 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 


also  in  the  likeness  of  his  resurrection/ ’ Rom.  6 : 5.  Mortification  and 
vivification  are  twins  of  one  and  the  same  Spirit,  “ Depart  from  evil,  and 
do  good,  Psal.  34  : 14. — Cease  to  do  evil,  learn  to  do  well,”  Isa.  1 : 16,  17. 
Many  may  think  they  have  their  part  in  the  first  resurrection,  but  can  they 
prove  their  death  unto  sin  ? As  there  cannot  be  a resurrection  before  a 
man  die,  so  there  cannot  be  a resurrection  to  a new  life,  but  there  must 
be  a separation  of  the  soul  from  the  body  of  sin.  What,  shall  a man  cleave 
to  sin,  be  wedded  to  sin  ? Yea,  shall  a man  like  it,  love  it,  live  in  it,  and 
yet  say  or  imagine  that  Christ’s  resurrection  is  his  ? 0 be  not  deceived, 

God  is  not  mocked  ! come  search,  try,  examine,  Hast  thou  any  share  in 
Christ’s  passion?  Knowest  thou  the  fellowship  of  his  sufferings?  Art 
thou  made  conformable  to  his  death,  that  as  he  died  for  sin,  so  thou  diest 
to  sin  ? If  herein  thou  art  at  a stand,  peruse  these  characters  laid  down  in 
his  sufferings  and  death,  the  truth  and  growth  of  our  mortification,  or  of  our 
death  unto  sin  is  discovered  before. 

2.  If  Christ’s  resurrection  be  mine,  then  is  Christ’s  Spirit  mine,  yea, 
then  am  I quickened  by  the  Spirit  of  Christ,  “ If  any  man  have  not  the 
Spirit  of  Christ,  he  is  none  of  his. — But  if  the  Spirit  of  him  that  raised 
up  Jesus  from  the  dead,  dwell  in  you,  then  he  that  raised  up  Christ  from 
the  dead  shall  also  quicken  your  mortal  bodies,  (and  I may  add  your  im- 
mortal souls)  by  his  Spirit  that  dwelleth  in  you,”  Rom.  8 :9, 11.  Christ’s 
Spirit  (if  Christ’s  resurrection  be  ours)  will  have  the  same  operation  and 
effect  in  our  souls,  that  it  had  in  his  body ; as  it  raised  up  the  one,  so  it 
will  raise  up  the  other;  as  it  quickened  the  one,  so  it  will  quicken  the 
other.  But  the  question  here  will  run  on,  How  shall  we  know  whether  we 
have  received  this-  quickening  Spirit  ? many  pretend  to  the  Spirit,  never 
more  than  at  this  day ; but  how  may  we  be  assured  that  the  Spirit  is  ours  ? 
I answer, — 

1.  The  Spirit  is  a spirit  of  illumination,  here  is  the  beginning  of  his 
work,  he  begins  in  light;  as  in  the  first  creation,  the  first  born  of  God’s 
works  was  light,  u God  said,  Let  there  be  light,  and  there  was  light,”  Gen. 
1 : 3,  so  in  his  new  creation,  the  first  work  in  light,  “ God  who  commanded 
the  light  to  shine  out  of  darkness,  hath  shined  into  our  hearts,  to  give  the 
light  of  the  glory  of  God  in  the  face  of  Jesus  Christ,”  2 Cor.  4 : 6.  Hence 
the  state  of  nature  is  called  darkness,  and  the  state  of  grace  is  called 
light,  “ Ye  were  sometimes  darkness,  but  now  ye  are  light  in  the  Lord,” 
Eph.  5 : 8.  And  “ he  hath  called  you  out  of  darkness  into  his  marvellous 
light,”  1 Pet.  2 : 9.  There  is  a light  in  the  mind,  and  a light  in  the  heart 
of  those  who  have  the  Spirit  of  Christ;  there  is  a speculative  and  an 
effective  knowledge,  not  only  to  know  the  truth,  but  to  love  it,  believe  it, 
embrace  it.  0 my  soul ! wouldst  thou  know  whether  Christ’s  Spirit  be 
thine  ? Consider,  and  see  then,  whether  any  of  this  new  light  hath  shined 
into  thy  heart;  take  heed,  deceive  not  thyself,  thou  mayest  have  a great 
deal  of  wit,  and  knowledge,  and  understanding,  and  yet  go  to  hell;  this 
light  is  a light  shining  into  thy  heart,  this  light  is  a Christ-discovering 
light,  this  light  is  a sin-discovering  light ; this  light  will  cause  thee  to  find 
out  thy  hypocrisy,  deadness,  dulness  in  spiritual  duties;  if  thou  hast  not 
this  light,  thou  art  near  to  eternal  burnings;  darkness  is  one  of  the  pro- 
perties of  hell,  and  without  this  light  inward  darkness  will  proceed  to  utter 
darkness,  where  is  nothing  but  “ weeping  and  wailing,  and  gnashing  of 
teeth.” 

2.  This  quickening  Spirit  is  a spirit  of  faith,  as  it  reveals  Christ,  so  it 
inclines  men’s  hearts  to  close  with  Christ  upon  those  gospel  terms  as  he 
is  offered.  I know  there  are  degrees  and  measures  of  faith,  but  the  least 
measure  of  faith  is  a desiring,  panting,  breathing  after  the  Lord  Jesus ; and 
DU  sooner  hath  the  soul  received  that  new  light  from  the  Spirit  of  Christ, 


LOOKING  UNTO  JESUS. 


467 


CHAP.  II.] 


but  it  is  presently,  at  the  same  instant  exceedingly  affected  with  Jesus 
Christ ; 0 ! it  desires  Christ  above  all  desires.  I know  not  a more  unde- 
ceiving sign  than  this,  read  over  the  whole  Bible,  and  wherever  there  was 
any  soul-saving  discoveries,  there  ever  followed  inward  desires,  soul- 
longings  after  Jesus  Christ ; when  Paul  preached  of  the  resurrection  of 
Christ,  some  there  were  that  mocked,  jeered  and  slighted  that  doctrine, 
but  others,  (whose  hearts  the  Lord  stirred)  they  were  exceedingly  taken 
with  it,  saying,  “We  will  hear  thee  again  of  this  matter;”  yea,  and  this 
very  sermon  so  wrought  on  some,  that  “ they  believed,  among  whom  was 
Dionysius  the  Areopagite,  and  a woman  named  Damaris,  and  others  with 
them,”  Acts  17  : 32,  34,  and  when  he  preached  another  sermon  on  the 
same  subject  at  Antioch,  the  Jews  were  much  offended,  but  the  Gentiles 
were  so  exceedingly  taken  with  it,  that  “they  besought  Paul,  that  these 
words  (the  very  same  resurrection  sermon)  might  be  preached  to  them  the 
next  Sabbath  day,”  Acts  13  : 42.  Their  very  hearts  did  so  long  after 
Christ,  whom  Paul  preached,  that  “when  the  congregation  was  broken  up, 
many  of  the  Jews  and  religious  proselytes  followed  Paul  and  Barnabas; 
and  the  next  Sabbath  day  came  almost  the  whole  city  together  to  hear  the 
same  sermon,”  verse  43,  44.  0 my  soul ! dost  thou  hear  these  sermons 

of  Christ’s  resurrection  ? Dost  thou  hear  sweet  gospel-preaching  ? Dost 
thou  hear  the  free  tenders  and  offers  of  Christ,  with  all  his  glory  and  ex- 
cellency to  poor  sinners,  to  vile,  lost,  undone  souls  ? And  art  thou  no 
whit  taken  with  them  ? Canst  thou  sleep  away  such  sermons  as  these  ? 
Hast  thou  no  heart  risings,  no  stirrings,  workings,  longings,  desires  in  thy 
soul?  Oh!  take  heed,  this  is  a dangerous  case,  but  on  the  contrary,  if 
thou  sayest  in  thy  heart,  “ Oh ! that  I could  hear  this  sermon  again  ! 0 

the  sweet  and  virtue  of  Christ’s  resurrection  ! I had  not  thought  such 
honey  could  have  dropped  out  of  this  rock ; 0 the  blessed  beginnings  and 
springings  of  grace  which  I felt  in  my  soul  on  such  a meditation  ! Oh  the 
desire,  the  delight ! 0 the  longings  ! 0 the  comforts  of  Christ’s  resurrec- 
tion ! 0 the  drawings  of  the  Spirit,  inclining  my  heart  to  receive  Jesus 

Christ,  to  close  with  him,  and  to  rest  on  him,  and  to  give  up  myself  to 
him !”  Why,  the  Spirit  of  faith  doth  argue  thy  title  and  interest  to  the 
quickening  Spirit  of  Christ. 

3.  The  quickening  Spirit  is  a Spirit  of  sanctification;  such  was  the 
Spirit  whereby  Christ  was  raised,  “He  was  declared  mightily  to  be  the 
Son  of  God,,  according  to  the  Spirit  of  sanctification,  by  the  resurrection 
from  the  dead,”  Bom.  1 : 4.  That  same  Spirit  which  raised  up  Jesus  Christ, 
was  that  same  divine  Spirit  which  sanctified  his  human  nature,  wherein  it 
dwelt;  and  such  is  this  quickening  Spirit  to  all  in  whom  it  dwelleth,  it  is  a 
Spirit  of  holiness,  and  it  works  holiness,  changing  the  heart,  and  turning 
the  bent  of  it  from  sin  to  holiness,  “ If  any  man  be  in  Christ,  he  is  a new 
creature ; old  things  are  passed  away,  behold  all  things  are  become  new,” 
2 Cor.  5 : 17,  q.  d.  When  once  the  believer  is  by  an  act  of  faith  passed 
over  unto  Christ,  there  goes  immediately  from  the  Spirit  of  Christ  into  his 
soul  an  effectual  power,  which  alters  and  changes  the  frame  of  the  whole 
man  ? now  he  is  not  the  same  that  he  was,  he  is  changed  in  his  company, 
in  his  discourse,  in  his  practice,  he  is  changed  in  his  nature,  judgment, 
will,  affections,  he  is  sanctified  throughout  in  soul,  body,  and  spirit;  0 my 
soul ! try  thyself  by  this  sign,  dost  thou  find  such  an  inward  change  wrought 
in  thy  soul?  Dost  thou  find  the  law  of  God,  a law  of  holiness,  written  in 
thy  heart?  Dost  thou  find  a law  withiu  thee,  contrary  to  the  law  of  sin, 
commanding  with  authority  that  which  is  holy  and  good  ? So  that  thou 
canst  say  with  the  apostle,  “ I delight  in  the  law  of  God  after  the  inward 
man;  and  with  my  mind  I myself  serve. the  law  of  God,”  Rom.  7 : 22,  25; 
if  so,  surely  this  is  no  other  “ but  the  law  of  the  Spirit  of  life  in  Jesus 


468  LOOKING  UNTO  JESUS.  [BOOK  IY. 

Christ,”  Rom.  8 : 2,  or  the  law  of  this  quickening  Spirit  communicated  from 
Christ  unto  thy  soul. 

4.  If  Christ’s  resurrection  be  mine,  then  I am  planted  together  in  the 
likeness  of  Christ’s  resurrection,”  Rom.  6 : 5,  then  do  I resemble,  and  am 
made  conformable  to  Christ  in  his  resurrection ; now,  if  we  would  know 
wherein  that  resemblance  is,  the  apostle  tells  us,  “ That  like  as  Christ  was 
raised  up  from  the  dead  by  the  glory  of  the  Father,  even  so  we  also  should 
walk  in  newness  of  life,”  Rom.  6 : 4.  Our  mortification  is  a resemblance 
of  Christ’s  death,  and  our  vivification  is  a resemblance  of  Christ’s  resurrec- 
tion. In  this  ground  of  our  hope,  concerning  our  interest  in  the  resurrec- 
tion of  Christ,  I shall  propound  these  questions : 

1.  Whether  in  deed  and  in  truth  our  souls  are  vivified? 

2.  Whether  we  increase  and  grow  in  our  vivification  ? 

For  the  first,  the  truth  and  certainty  of  our  vivification  will  appear  by 
these  rules : 

1.  True  vivification  is  general,  both  in  respect  of  us,  and  in  respect  of 
grace. 

1.  In  respect  of  us,  it  is  diffused  throughout  the  whole  man,  “ The  very 
God  of  peace  sanctify  you  wholly,  (saith  the  apostle,)  and  I pray  God,  that 
your  whole  spirit,  soul  and  body,  may  he  preserved  blameless  unto  the 
coming  of  our  Lord  Jesus  Christ,”  1 Thess.  5 : 23.  And,  2,  in  respect  of 
grace,  it  is  in  every  grace,  I know  it  is  a questien,  Whether  all  graces  are 
so  connected  and  chained  together,  that  possibly  they  cannot  be  severed  ? 
But  I suppose  it  is  truly  answered,  that,  in  respect  of  habit,  they  cannot  be 
severed,  though  in  respect  of  the  act  or  exercise  they  may  be  severed; 
some  graces  are  more  radical  than  others,  as  faith  and  love,  and  therefore 
they  first  appear;  but,  as  a man  lives  first  the  life  of  a plant,  then  of  sense, 
then  of  reason,  though  all  were  radically  there  at  first,  so  it  is  in  graces ; 
experience  tells  us,  that  some  Christians  are  eminent  in  some  graces,  and 
some  in  other  graces;  some  have  more  love,  and  some  more  knowledge, 
and  some  more  patience,  and  some  more  self-denial;  but  all  that  are  true 
Christians,  have  each  of  these  graces,  in  some  measure  or  other,  or,  at 
least  they  have  them  in  habit,  though  not  in  the  act ; if  vivification  be  true, 
there  is  a whole  work  of  grace  both  in  heart  and  life ; as  the  light  in  the 
air  runs  through  the  whole  hemisphere,  so  the  whole  work  of  grace  runs 
through,  and  is  diffused  through  the  whole  man,  soul,  body  and  spirit. 
0 my  soul ! this  may  put  thee  to  thy  study,  because  of  the  several  consti- 
tutions or  tempers  of  graces ; thou  mayest  find  this  or  that  grace ; this  or 
that  image  of  Christ  clearly  stamped  on  thy  heart,  but  thou  canst  not  find 
such  and  such  graces;  in  this  case  fear  not,  for  if  in  truth  and  sincerity 
thou  hast  but  one  grace,  thou  hast  the  whole  chain  of  graces.  But  to  speak 
to  some  graces  in  particular : 

2.  True  vivification  is  a new  life,  acting  upon  a new  principle  of  faith, 
11  the  life  which  I now  live  in  the  fle-sh,  I live  by  the  faith  of  the  Son  of 
God,”  Gal.  2 :20.  They  are  the  words  of  a man  pursued  by  the  law  unto 
Christ ; Paul,  seeing  he  was  dead  by  the  law,  he  speaks  for  a better  hus- 
band; the  law  finds  him  dead,  and  leaves  him  dead;  Nevertheless  I live, 
(saith  Paul)  what,  means  he  a natural  life?  Why,  so  he  lived  before  now; 
no,  no,  it  is  a better  life  than  a natural  life : such  a life  is  no  contentment 
to  a soul  pursued  by  the  law;  very  heathens  and  infidels  have  such  a life, 
and  in  that  respect  are  as  happy  as  the  best  of  saints;  Paul’s  life  is  a 
spiritual  life,  and  the  spring  of  his  life  is  the  Son  of  God;  Jesus  Christ  is 
essentially,  radically,  fundamentally,  life  itself,  and  by  his  incarnation,  pas- 
sion, resurrection,  he  is  life  for  his  saints,  they  live  by  him,  and  in  him, 
and  for  him,  and  through  him ; he  is  the  heart  and  liver  of  their  spiritual 
life.  But,  as  from  the  heart  and  liver  there  must  be  arteries  and  veins  for 


CHAP,  ir.] 


LOOKING  UNTO  JESUS. 


469 


maintenance  of  life,  and  the  conveyance  of  blood  through  all  the  body ; 
so  from  Christ  there  must  be  a conveyance  to  bring  this  life  unto  us,  and 
this  is  by  faith,  “ I live  by  the  faith  of  the  Son  of  God.”  0 my  soul ! dost 
thou  live  this  life  of  faith  on  the  Son  of  God?  Canst  thou  make  use  of 
Christ  in  every  state,  and  in  every  condition  ? As  for  instance,  in  thy  par- 
ticular calling,  dost  thou  look  to  Christ  for  wisdom,  success,  blessing, 
ability,  dost  thou  say,  “ If  I have  ill  success,  I will  yet  go  to  Christ,  it  is 
he  that  set  me  here,  and  it  is  he  that  will  enable  me  ?”  in  case  of  pro- 
vision, Dost  thou  run  to  Christ,  and  dost  thou  hang  upon  him  for  all  things 
needful  ? Dost  thou  say,  “ If  I want  means,  God  will  create  means,  he 
commands  all  means,  and  he  can  suddenly  do  whatsoever  he  will  ?”  In 
case  of  protection,  dost  thou  look  unto  Jesus  to  be  thy  shield  and  pro- 
tector ? dost  thou  mind  the  word  of  God  to  Abraham  ? “ Fear  not,  Abraham, 
for  I am  God  all-sufficient,  thy  buckler,  and  thy  exceeding  great  reward,” 
Gen.  15:1.  In  case  of  thy  children,  goest  thou  to  Christ,  saying,  “Are 
not  my  children  thy  children,  and  wilt  thou  not  provide  for  thy  own?”  It 
is  true,  thou  must  do  what  thou  canst,  but  for  the  rest  despair  not,  cast 
thy  burden  upon  him,  who  hath  commanded  thee  “ in  nothing  to  be  care- 
ful, but  in  all  things  to  make  thy  suits  known  with  prayer  and  supplica- 
tion,” Phil.  4 : 6 “When  my  father  and  mother  forsake  me,  God  will  take 
me  up,”  saith  David,  Psal.  27:10.  He  is  a father  to  the  fatherless,  he 
provided  for  them  in  the  womb,  he  provided  breasts  for  them  ere  they  saw 
the  sun  ; and  therefore,  how  should  he  but  have  care  and  compassion  over 
thy  children  ? In  case  of  prosperity,  dost  thou  see  Christ’s  love  in  that 
state?  Dost  thou  set  him  in  the  first  place,  receiving  all  and  joining  in  all 
as  coming  from  him  ? Is  this  it  that  makes  thy  prosperity  sweet,  because 
thou  knowest  and  believest  that  thy  sins  are  pardoned  ? Otherwise  what  is 
thy  silver  and  gold,  so  long  as  thy  pardon  is  not  sealed  in  the  blood  of 
Jesus  Christ?  If  a prisoner,  condemned  to  die,  should  abound  in  all  out- 
ward plenty,  what  comfort  could  he  have  so  long  as  his  pardon  were  not 
sealed  ? It  is  the  life  of  faith  that  sweetens  prosperity : Who  are  better 

Christians  than  they,  who  know  they  enjoy  these  things  with  God’s  favor 
and  blessing  ? Faith  sees  God’s  love  in  all,  and  so  is  abundantly  thankful ; 
faith  makes  a man  to  eat,  and  drink,  and  sleep,  and  to  do  all  in  Christ,  as 
it  cost  Christ  dear  to  purchase  our  liberty  to  the  creatures,  so  faith  sees 
Christ  in  the  first  place,  it  receives  all  as  coming  from  him,  it  returns  all  as 
to  the  glory  of  him  : in  case  of  disgrace,  dost  thou  commit  thy  credit  to 
Jesus  Christ?  Dost  thou  look  up  to  Jesus,  and  desirest  no  more  good 
name,  repute,  or  honor,  than  Christ  will  afford  thee  ? Or,  in  case  of  death, 
dost  thou  like  Stephen  resign  up  thy  soul  to  Christ?  Dost  thou  see  death 
conquered  in  the  resurrection  of  Christ  ? Dost  thou  look  beyond  death  ? 
Dost  thou  over-eye  all  things  betwixt  thee  and  glory  ? 0 the  sweet  of  this 
life  of  faith  on  the  Son  of  God ! if  thou  knowest  what  this  means,  then 
mayest  thou  assure  thyself  of  thy  vivification. 

3.  True  vivification  is  a new  life  acting  upon  a new  principle  of  hope  of 
glory,  “ Blessed  be  the  God  and  Father  of  our  Lord  Jesus  Christ,  which 
according  to  his  abundant  mercy,  hath  begotten  us  again  unto  a lively  hope, 
by  the  resurrection  of  Jesus  Christ  from  the  dead,  to  an  inheritance  incor- 
ruptible and  undefiled,  that  fadeth  not  away,  reserved  in  heaven  for  you,” 
1 Pet.  1 : 3,  4.  By  Christ’s  resurrection  we  have  a lively  hope  for  our 
resurrection  unto  glory.  Is  not  Christ  our  head?  And  if  he, be  risen  to 
glory,  shall  not  his  members  follow  after  him  ? Certainly  there  is  but  one 
life,  one  Spirit,  one  glory  of  Christ  and  his  members,  “ The  glory  which 
thou  gavest  me,  I have  given  unto  them,”  said  Christ,  John  17  : 22.  The 
soul  that  is  vivified  hath  a lively  hope  of  glory  on  several  grounds : as,  1. 
Because  of  the  promises  of  glory  set  down  in  the  word;  now  on  these 


470 


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[BOOK  IV. 


promises,  hope  fastens  her  anchor,  if  Christ  hath  promised,  how  should  I 
hut  maintain  a lively  hope:  2.  Because  of  the  first-fruits  of  the  Spirit; 
there  are  sometimes  foretastes  of  the  glory,  drops  of  heaven  poured  into  a 
soul,  whence  it  comfortably  concludes,  if  I have  the  earnest  and  first-fruits, 
surely  in  his  time  Jesus  Christ  will  give  the  harvest.  3.  Because  of 
Christ’s  resurrection  unto  glory ; now  he  rose  as  a common  person,  and  he 
went  up  into  heaven  as  a common  person,  whence  hope  is  lively,  saying, 
Why  shall  I doubt  or  despair,  seeing  “ I am  quickened  together  with  Christ, 
and  raised  up  together  with  Christ,  and  am  made  to  sit  together  with  Christ 
in  heavenly  places  ?”  Eph.  2 : 5,  6.  Try,  0 my  soul,  by  this  sign ; art 
thou  lively  in  thy  hope  of  glory  ? Doth  thy  heart  leap  and  rejoice  within 
at  a thought  of  thy  inheritance  in  heaven  ? In  a lively  fountain  the  waters 
thereof  will  leap  and  sparkle ; so  if  thy  hope  be  lively,  thou  wilt  have 
living  joys,  living  speeches,  living  delights;  amidst  all  thy  afflictions  thou 
wilt  say,  these  will  not  endure  for  ever;  I myself  shall  away  ere  long,  glory 
will  come  at  last,  0 the  sweet  of  this  life  of  hope  ! If  thou  feelest  these 
stirrings,  it  is  an  argument  of  thy  vivification. 

4.  True  vivification  acts  all  its  duties  upon  a new  principle  of  love  to 
Christ;  men  not  enlivened  by  Jesus  Christ  may  do  much,  and  go  far  in 
outward  service,  yea,  they  may  come  to  sufferings;  and  yet  without  love  to 
Christ  all  is  lost,  all  comes  to  nothing,  “ Though  I speak  with  the  tongues 
of  men  and  angels, — though  I have  the  gift  of  prophecy,  and  understand 
all  mysteries,  and  all  knowledge, — though  I bestow  all  my  goods  to  feed 
the  poor;  and  though  I give  my  body  to  be  burnt,  and  have  not  love,  it 
profiteth  me  nothing,”  1 Cor.  13  : 1,  2,  3.  All  the  rest  may  be  from  the 
flesh,  and  for  the  flesh,  and  fleshly  ends;  but  a true  gospel-love  is  from 
Christ,  and  tends  to  the  glory  of  Christ,  “ For  love  is  of  God,  and  every  one 
that  loveth  is  born  of  God,  and  knoweth  God,”  1 John  4 : 7.  But  how  may 
we  know  that  all  our  actings  are  out  of  love  to  Jesus  Christ  ? I answer, — 

1.  If  we  act  by  the  rule  of  Christ,  “ If  you  love  me,  keep  my  command- 
ments.— He  that  hath  my  commandments  and  keepeth  them  : he  it  is  that 
loveth  me. — If  any  man  love  me,  he  will  keep  my  commandments,”  John 
14  : 15,  21,  23,  24.  He  that  loves  Christ,  he  will  look  upon  every  act, 
every  service,  every  performance,  whether  it  be  according  to  the  rule  of 
Christ,  and  then  on  he  goes  with  it. 

2.  If  we  act  to  the  honor  of  Christ,  we  may  pray,  and  hear,  and  preach, 
and  act  self  more  than  the  honor  of  Jesus  Christ;  whilst  Christ  showed 
miracles,  and  fed  his  followers  to  the  full ; they  cried  up  Jesus,  and  none 
like  Jesus;  but  when  Christ  was  plain  with  them,  “ Ye  seek  me,  not  be- 
cause ye  saw  the  miracles,  but  because  ye  did  eat  of  the  loaves,  and  were 
filled,”  John  6 : 26.  When  he  pressed  sincerity  upon  them,  and  prepara- 
tion for  sufferings,  “ From  that  time  many  of  his  disciples  went  back,  and 
walked  no  more  with  him,”  verse  66.  It  is  no  news  for  men  to  fall  off 
when  their  ends  fail ; only  they  that  love  Christ  look  not  at  these  outward 
things  in  respect  of  the  honor  of  Jesus  Christ;  and  hence  it  is,  that  in  all 
their  actings,  they  will  carry  on  the  design  of  the  Father,  in  advancing  the 
honor  of  the  Son,  whatever  it  costs  them.  0 my  soul,  apply  this  to  thy- 
self! If  thou  livest  the  life  of  love,  if  in  all  thy  actings,  duties,  services, 
thou  art  carried  on  with  a principle  of  love  to  Jesus  Christ,  it  is  a sure 
sign  of  thy  vivification. 

For  the  second  question,  Whether  we  increase  and  grow  in  our  vivifica- 
tion ? We  may  discover  it  thus, — 

1.  We  grow  when  we  are  led  on  to  the  exercise  of  new  graces:  this  the 
apostle  calls  adding  of  one  grace  unto  another,  “Add  to  your  faith,  virtue, 
and  to  virtue  knowledge,  and  to  knowledge  temperance,  and  to  temperance 
patience,  and  to  patience  godliness,  and  to  godliness  brotherly-kindness,  and 


CHAP.  II.] 


LOOKING  UNTO  JESUS. 


471 


to  brotherly-kindness  charity,”  1 Pet.  1 : 5,  6,  7.  At  first  a Christian  doth 
not  exercise  all  graces;  though  habitually  all  graces  may  be  planted  in  him, 
yet  the  exercise  of  them  is  not  all  at  once,  but  by  degrees;  thus  the  church 
tells  Christ,  “At  our  gates  are  all  manner  of  pleasant  fruits,  new  and  old, 
which  I have  laid  up  for  thee,  0 my  beloved,”  Cant.  7:13;  she  had  all 
manner  of  fruits  which  she  had  reserved  for  Christ,  new  and  old ; she  had 
young  converts,  and  more  settled  professors,  as  some;  or  she  had  new  and 
old  graces,  as  others ; she  added  grace  to  grace,  she  was  led  on  from  the 
exercise  of  one  grace,  unto  another  new  grace : as  wicked  men  are  led  on 
from  one  sin  to  another,  and  so  grow  worse  and  worse,  so  godly  men  are  led 
from  one  grace  to  another,  and  so  they  increase,  “ Knowing  that  tribu- 
lation worketh  patience,  and  patience  experience,  and  experience  hope,” 
Bom.  5 : 3,  4. 

2.  We  grow  when  we  find  new  degrees  of  the  same  grace  added;  as 
when  love  grows  more  fervent,  when  knowledge  abounds,  and  hath  a larger 
apprehension  of  spiritual  things;  when  faith  goes  on  from  a man’s  casting 
himself  on  Christ,  to  find  sweetness  in  Christ,  and  so  to  plerophory,  or  full 
assurance  of  faith : when  godly  sorrow  proceeds  from  mourning  for  sin,  as 
contrary  to  God’s  holiness,  to  mourn  for  it  as  contrary  to  him  who  loves  us, 
which  usually  follows  after  assurance  : when  obedience  enlargeth  its  bounds, 
and  we  abound  more  and  more  in  the  work  of  the  Lord,  “ I know  thy 
works  (saith  Christ  to  the  church  of  Thyatira)  and  the  last  to  be  more  than 
the  first,”  Bev.  2 : 19. 

3.  We  grow  when  the  fruits  and  duties  we  perform  grow  more  ripe,  more 
spiritual,  and  more  to  the  honor  of  Christ ; it  may  be  we  pray  not  more, 
nor  longer,  than  sometimes  we  used  ; it  may  be,  our  prayers  have  not  more 
wit  or  memory,  than  sometimes  they  had,  yet  they  are  more  savory,  more 
spiritual,  and  more  to  Christ’s  honor,  than  sometimes  they  were ; now  we 
must  know  that  one  short  prayer  put  up  in  faith,  with  a broken  heart,  and 
aiming  at  the  honor  of  Christ,  argues  more  of  growth  in  grace,  than  prayers 
of  a day  long,  and  never  so  eloquent,  without  the  like  qualifications.  In 
every  duty  we  should  look  at  their  ends  and  aims ; for,  if  we  debase  our- 
selves in  the  sense  of  our  own  vileness,  and  emptiness,  and  inability,  and  if 
we  aim  at  God’s  honor,  and  power  and  praise,  and  glory,  it  is  a good  sign 
of  growth ; we  call  this  the  spiritual  part  of  duty,  when  it  is  from  God,  and 
through  God,  and  to  God. 

4.  We  grow  when  we  are  more  rooted  in  Christ;  so  the  apostle  describes 
it,  “A  growing  up  unto  him  in  all  things,”  Eph.  4 : 15.  This  is  scripture 
phrase  ; growth  of  grace  expressed  by  growing  unto  Christ,  u But  grow  in 
grace,  and  in  the  knowledge  of  our  Lord  and  Saviour  Jesus  Christ,”  2 Pet. 
3 : 18.  As  if  to  grow  in  grace  without  him  were  nothing,  as  indeed  it  is 
not.  Philosophers,  moral  men,  and  others  may  grow  in  virtues,  but  not  in 
Christ.  Come  then,  search  and  try  whether  we  are  more  rooted  in  Christ; 
when  a young  plant  is  new  set,  the  roots  are  a small  depth  in  the  earth,  one 
may  pull  them  with  his  hands ; but  as  the  tree  shootetl^  up  in  height,  so  it 
strikes  the  root  deeper  and  deeper  downward,  that  no  force  can  move  it;  so 
it  is  with  us,  we  have  not  for  degree  so  firm  and  near  a conjunction  with 
Christ,  at  our  first  uuion ; but  the  more  we  live  in  him,  like  good  trees 
spreading  in  the  sight  of  all  men,  and  bringing  forth  the  fruits  of  righteous- 
ness, the  more  we  come  to  root  downwards  by  a more  firm  faith,  and  firm 
confidence.  Our  uuion  is  answerable  to  that  which  uniteth  us;  now  at  the 
first,  faith  is  but  weak,  like  a smoking  wick,  or  a poor  bruised  reed,  but 
while  faith  is  drawing  the  spirit  from  Christ,  the  more  it  exerciseth,  the  more 
it  is  strengthened  ; even  as  in  babes,  their  powers  every  day,  at  first  are 
feeble,  but  the  more  they  feed  and  exercise,  by  so  much  the  more  they  put  forth 
their  strength  in  all  their  operations;  time  was  that  Peter’s  faith  was  so 


472 


LOOKING  UNTO  JESUS. 


[BOOK  IY. 


weak,  that  at  the  voice  of  a damsel  Peter  was  shaken ; hut  by  walking 
a while  in  Christ,  he  was  so  rooted  that  neither  threatenings,  whippings,  im- 
prisonments, conventings  before  great  powers,  nor  any  other  thing,  could 
shake  him  : you  may  object,  if  we  are  not  at  first  rooted  in  Christ,  a weak 
faith  may  be  be  quite  overthrown,  we  may  then  fall  away ; true,  if  we  be 
not  rooted  in  any  manner;  but  this  we  are  not  at  our  first  setting  into 
Christ  by  faith ; only  this  I speak  of,  is  an  higher  degree  of  rooting,  which 
doth  not  only  shut  out  falling  away,  but  very  shaking,  and  tottering  in  a 
good  measure  ; surely  this  is  not  the  state  of  every  believer,;  No,  no;  it  is 
only  the  condition  of  such  who  have  long  walked  in  Christ,  and  are  grown 
in  grace,  holiness  and  vivification. 

0 my  soul  ! try  now  the  growth  of  thy  vivification,  by  these  few  signs ; 
art  thou  led  on  to  the  exercise  of  new  graces,  adding. grace  to  grace  ? Post 
thou  find  new  degrees  of  the  self-same  grace  ? Is  thy  love  more  hot  ? Thy 
faith  more  firm  ? All  thy  boughs  more  laden  and  filled  with  the  fruits  of 
righteousness.  Are  all  thy  duties  more  spiritual  ? Are  thy  ends  more  raised 
to  aim  at  God,  to  sanctify  him,  and  to  debase  thyself?  Art  thou  more  rooted 
in  Christ  ? In  all  thy  duties,  graces,  and  gracious  actions,  hast  thou  learned 
habitually  to  say,  “ I live,  yet  not  I,  but  Christ  liveth  in  me  ?"  Post  thou 
interest  Christ  more  and  more  in  all  thou  doest;  dost  thou  know  and  affect 
Christ  more  and  more  ? Oh  ! when  would  an  ambitious  courtier  be  weary 
of  being  graced  by  his  prince  ? When  would  a worldling  be  weary  of  hav- 
ing the  world  come  in  upon  him  ? Why  shouldst  thou,  Omy  soul,  be  weary 
of  insinuating  thyself  by  faith  and  affection  into  Christ?  Come,  search,  try, 
it  may  be,  little  winds  have  formerly  shaken  thee,  but  so  it  is,  that  insensi- 
bly, and  thou  knowest  not  how,  thy  root  is  struck  lower  and  lower  into 
Christ,  and  now  thou  art  not  so  soon  shaken  with  every  wind ; surely  thy 
hope  is  well  grounded ; thou  hast  a part  in  Christ's  resurrection,  it  is  thine, 
even  thine. 

Sect.  V. — Of  believing  in  Jesus  in  that  respect. 

5.  Let  us  believe  in  Jesus  as  carrying  on  the  great  work  of  our  salvatioh 
for  us  in  his  resurrection.  This  is  one  main  article  of  our  faith,  “ The  third 
day  he  rose  again  from  the  dead,"  and  this  now  I propound  as  the  object 
of  our  faith  : 0 let  us  believe  it,  let  us  believe  our  part  and  interest  in  it. 
And  to  that  purpose  let  us  look  on  Jesus  as  a common  person;  whatever 
consideration  he  passed  under,  it  was  in  our  stead,  and  in  that  respect  we 
are  to  reckon  ourselves  as  sharers  with  him.  Scrupulous  souls  may  object. 
Is  it  possible  that  Christ  should  rise,  and  that  I should  rise  with  him,  and 
in  him  ? is  it  possible  that  Christ  should  die  as  a common  person  for  my 
sins  ? And  that  Christ  should  rise,  and  by  his  resurrection  should  be  justi- 
fied as  a common  person  in  my  room  ? 0 the  mystery  of  this  redemption  ! 
without  controversy,  great  is  the  mystery  of  godliness;  God  was  manifest 
in  the  flesh,  justified  in  the  Spirit,  1 Tim  3 : 16.  It  is  a mystery  beyond 
my  fathoming,  that  Christ,  who  is  God  in  the  flesh,  should  be  justified  in 
the  Spirit  for  my  justification ; that  Christ  should  die  in  my  stead  as  a con- 
demned man,  and  when  he  had  finished  his  work,  that  he  should  rise  again 
in  my  stead  as  a righteous  person.  These  passages  are  past  fathoming,  and 
beyond  believing ; 0 ! what  shall  I do  ? I find  it  hard,  very  hard  to  believe 
this  point. 

Scrupulous  souls  -throw  not  away  your  confidence.  11  Ought  not  Christ  to 
have  suffered  these  things,  and  to  enter  into  his  glory,"  Luke  24  : 26.  Was 
not  satisfaction  and  justification,  payment  of  debt,  and  discharge  of  bonds 
required  of  him,  and  of  necessity  for  us  ? 0 believe  ! and  that  I may  per- 
suade to  purpose,  I shall  lay  down,  1.  Some  directions,  and,  2.  Some  encour- 
agement of  faith. 


CHAP.  II. J LOOKING  UNTO  JESLS.  473 

1.  For  directions  of  faith  in  reference  to  Christ’s  resurrection,  observe  these 
particulars. 

1.  Faith  must  directly  go  to  Christ 

2.  Faith  must  go  to  Christ,  as  God  in  the  flesh. 

3.  Faith  must  go  to  Christ,  as  God  in  the  flesh,  made  under  the  law. 

4.  Faith  must  go  to  Christ,  not  only  as  made  under  the  directive  part 
of  the  law  by  his  life,  but  under  the  penal  part  by  his  death ; of  all  these 
before. 

5.  Faith  must  go  to  Christ,  as  God  in  the  flesh,  made  under  the  direc- 

tive and  penal  part  of  the  law,  and  as  quickened  by  the  Spirit,  “ He  was 
put  to  death  in  the  flesh  (said  Peter)  but  quickened  by  the  Spirit,”  1 Pet. 

3 : 18.  And  accordingly  must  be  the  method  and  order  of  our  faith  : after 

we  have  looked  on  Christ  as  dead  in  the  flesh,  we  must  go  on  to  see  him  as 
quickened  by  the  Spirit,  “ if  Christ  was  not  raised,  or  quickened,  (saith  the 
apostle)  your  faith  were  in  vain,”  1 Cor.  15  : 17.  q.  d.  To  believe  in 
Christ,  is  only  in  respect  of  his  birth,  life,  death,  and  to  go  no  further, 
were  but  a vain  faith;  and  therefore,  shore  up  your  faith  to  this  pitch,  that 
Christ  who  died  is  risen  from  the  dead ; to  this  purpose  all  the  sermons  of 
the  apostles  represented  Christ,  not  only  as  crucified,  but  as  raised  : in  that 
first  sermon  after  the  mission  of  the  Holy  Ghost,  “ Ye  have  crucified  Christ, 
(said  Peter  to  the  Jews)  and  then  it  follows,  whom  God  hath  raised  up, 
having  loosed  the  pains  or  chains  of  death,  because  it  was  not  possible  that 
he  should  be  holden  of  it,”  Acts  2 : 23,  24.  In  the  next  sermon  Peter  tells 
them  again,  “ Ye  have  killed  the  Prince  of  life;”  and  then  it  follows, 
“ whom  God  hath  raised  from  the  dead,  whereof  we  are  witnesses,”  Acts 
3 : 15.  In  the  next  sermon  after  this,  “ Be  it  known  to  you  all,  (said  Peter) 
and  to  all  the  people  of  Israel,  that  by  the  name  of  Jesus  Christ  of  Naza- 
reth, whom  ye  crucified,  and  whom  God  raised  from  the  dead, — Is  this  man 
whole,”  Acts  4 : 10.  And  in  the  next  sermon  after  this,  “ The  God  of  our 
fathers  raised  up  Jesus,  whom  ye  slew  and  hanged  on  a tree,”  Acts  5 : 30. 
And  as  thus  he  preached  to  the  Jews,  so  in  his  first  sermon  to  the  Gentiles, 
he  tells  them,  “ We  are  witnesses  of  all  things  which  Jesus  did,  both  in  the 
land  of  the  Jews,  and  in  Jerusalem,  whom  they  slew,  and  hanged  on  a tree  ; 
him  God  raised  up  the  third  day,  and  showed  him  openly,”  Acts  10  : 39, 
40.  And  as  thus  Peter  preached,  so  in  that  sermon  of  Paul  at  Antioch, 
he  tells  them  of  the  Jews  crucifying  Jesus,  and  then  it  follows,  “ But  God 
raised  him  from  the  dead,”  Acts  13  : 30. — “And  as  concerning  that  he 
raised  him  up  from  the  dead,  now  no  more  to  return  to  corruption,  he  said 
on  this  wise,  I will  give  you  the  sure  mercies  of  David,  and  thou  shalt  not 
suffer  thine  Holy  One  to  see  corruption,”  verses  34,  35.  And  after  this, 
Paul  as  his  manner  was,  went  into  the  synagogue  at  Thessalonica,  and  three 
Sabbath  days  he  reasoned  with  them  out  of  the  Scriptures,  opening  and 
alleging,  “ That  Christ  must  needs  suffer  and  rise  from  the  dead,”  Acts  17  : 
2,  3.  This  was  the  way  of  the  apostles’  preaching;  they  told  them  an  his- 
tory, (I  speak  it  with  reverence,)  “ Of  one  Jesus  Christ,  that  was  the  Word 
of  God,  and  that  was  become  man,  and  how  he  was  crucified  at  Jerusalem, 
and  how  he  w'as  raised  from  the  dead;”  and  all  this  in  a plain,  simple,  spi- 
ritual way  and  manner;  and  while  they  were  telling  those  blessed  truths, 
the  Spirit  fell  upon  the  people,  and  they  believed,  and  had  faith  wrought  in 
them.  Faith  is  not  wrought  so  much  in  a way  of  ratiocination,  as  by  the 
Spirit  of  God,  coining  upon  the  souls  of  people  by  the  relation,  or  repre- 
sentation of  Jesus  Christ  to  the  soul.  And  this  our  Lord  himself  hints, 
“As  Moses  lifted  up  the  serpent  in  the  wilderness,  even  so  must  the  Son 
of  man  be  lifted  up,  that  whosoever  believeth  in  him  should  not  perish,  but 
have  everlasting  life,”  John  3 : 14.  When  the  people  were  stung,  God  so 
ordered,  that  the  very  beholding  of  the  brazen  serpent  should  bring  help 


474 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 


(though  we  know  not  how)  to  those  that  were  wounded  and  stung  by  those 
fiery  serpents;  so  God  hath  ordained  in  his  blessed  wisdom,  that  the  dis- 
covery of  Jesus  Christ,  as  crucified  and  raised,  as  humbled  and  exalted, 
should  be  a mean  of  faith;  come  then,  set  we  before  us,  Christ  raised; 
not  only  Christ  crucified,  but  Christ  raised,  is  the  object  of  faith ; and  in 
that  respect  we  must  look  up  to  Jesus. 

6.  Faith  in  going  to  Christ  as  raised  from  the  dead,  or  as  quickened  by 

the  Spirit,  it  is  principally,  and  mainly  to  look  to  the  end,  purpose,  intent 
and  design  of  Christ  in  his  resurrection ; very  devils  may  believe  the  his- 
tory of  Christ’s  resurrection,  “ They  believe  and  tremble,”  Jam.  2 : 19,  but 
the  saints  and  people  of  God  are  to  look  at  the  meaning  of  Christ,  why  he 
rose  from  the  dead.  Now  the  ends  are  either  supreme,  or  subordinate. 
1.  The  supreme  end  was  God’s  glory,  and  that  was  the  meaning  of  Christ’s 
prayer,  “ Father,  the  hour  is  come,  glorify  thy  Son,  that  thy  Son  also  may 
glorify  thee,”  John  17:1,  with  which  agrees  the  apostle,  “ He  rose  again 
from  the  dead  to  the  glory  of  the  Father,”  Rom.  6:4.  2.  The  subordinate 

ends  were  many  : 1.  That  he  might  tread  on  the  serpent’s  head.  2.  That 
he  might  destroy  the  works  of  the  devil.  3.  That  he  might  be  the  first- 
fruits  of  them  that  sleep.  4.  That  he  might  assure  our  faith,  that  he  is 
the  Lord,  and  that  he  is  able  to  keep  that  which  we  have  committed  to  him 
against  that  day.  5.  That  he  might  be  justified  in  the  Spirit,  as  he  was 
begotten  in  the  womb  by  the  Spirit,  led  up  and  down  in  the  Spirit,  offered 
up  by  the  eternal  Spirit,  so  he  was  raised  up  from  the  dead  by  the  Spirit, 
and  justified  in  his  Spirit  at  the  resurrection.  Christ  was  under  the  greatest 
attainder  that  ever  man  was,  he  stood  publicly  charged  with  the  guilt  of  a 
world  of  sins,  and  if  he  had  not  been  justified  by  the  Spirit,  he  had  still 
lain  under  the  blame  of  all,  and  had  been  liable  to  the  execution  of  all ; 
and  therefore  he  was  raised  up  from  the  power  of  death,  that  he  might  be 
declared  as  a righteous  person.  6.  That  he  might  justify  us  in  his  justifi- 
cation ; when  he  was  justified,  all  the  elect  were  virtually  and  really  justified 
in  him ; that  act  of  God  which  past  on  him,  was  drawn  up  in  the  name  of 
all  his  saints ; as  whatever  benefit  or  privilege  God  meant  for  us,  he  first  of 
all  bestowed  it  on  Christ ; thus  God  meaning  to  sanctify  us,  he  sanctified 
Christ  first:  and  God  meaning  to  justify  us,  he  justifies  Christ  first;  so 
whatever  benefit  or  privilege  he  bestowed  on  Christ,  he  bestowed  it  not  on 
him  for  himself,  but  as  he  was  a common  person,  and  on  representing  us, 
thus  Christ  was  sacrificed  instead  of  us,  “ For  their  sakes  I sanctify  myself, 
that  they  also  may  be  sanctified  through  thy  truth,”  John  17  : 19,  and  thus 
Christ  was  justified  instead  of  us,  “For  as  by  the  offence  of  one  judgment 
came  upon  all  for  condemnation ; even  so  by  the  righteousness  of  one,  the 
free  gift  came  on  all  men  unto  justification,”  Rom.  5 : 18. 

7.  That  he  might  regenerate  us,  and  beget  us  anew  by  his  resurrection, 

“ Blessed  be  the  God  and  Father  of  our  Lord  Jesus  Christ,  which  accord- 
ing to  his  abundant  mercy,  hath  begotten  us  again, — by  the  resurrection  of 
Jesus  Christ  from  the  dead,”  1 Pet.  1:3.  And  this  he  doth  two  ways. 
1.  As  our  pattern,  platform,  idea,  or  exemplar,  “ Like  as  Christ  was  raised 
from  the  dead, — even  so  we  also  should  walk  in  newness  of  life,”  Rom.  6 : 
4,  “ and  likewise  reckon  ye  also  yourselves  to  be  alive  unto  God  through 
Jesus  Christ  our  Lord,”  verse  11.  As  the  efficient  thereof,  “ For  when  we 
were  dead  in  sin,  he  hath  quickened  us  together  with  Christ,”  Eph.  2 : 5, 
and  “ ye  are  risen  with  him  through  the  faith  of  the  operation  of  God,  who 
hath  raised  him  from  the  dead,”  Col.  2 : 12.  0 the  power  of  Christ’s  re- 

surrection in  this  respect ! if  we  saw  a man  raised  from  the  dead,  how  should 
we  admire  at  such  a wondrous  power  ? But  the  raising  of  one  dead  soul  is 
a greater  work  than  to  raise  a church-yard  full  of  dead  bodies. 

8.  That  he  might  sanctify  us,  which  immediately  follows  after  the  other, 


LOOKING  UNTO  JESUS. 


475 


CHAP.  II.] 


— “ But  ye  yield  yourselves  unto  God  as  those  that  are  alive  from  the  dead, 
and  your  members  as  instruments  of  righteousness  unto  God,”  Rom.  6 : 13. 
In  our  regeneration  we  are  risen  with  Christ,  and  it  is  the  apostle’s  argu- 
ment, “if  ye  then  be  risen  with  Christ,  seek  those  things  which  are  above, 
— set  your  affections  on  things  above,  and  not  on  things  on  the  earth,”  Col. 
3 : 1,  2.  We  usually  reckon  two  parts  of  sanctification,  viz.:  mortification 
and  vivification,  now  the  death  of  Christ  hath  a special  influence  on  our 
vivification,  “He  hath  quickened  us  together  with  Christ,  and  hath  raised 
us  up  together  with  Christ.”  Eph.  2 : 5,  6. 

0 my  soul  look  to  this  main  design  of  Christ  in  his  rising  again  ; and  if 
thou  hast  any  faith,  0 set  thy  faith  on  work  to  draw  this  down  into  thy 
soul!  but  here  is  the  question,  how  should  I manage  my  faith?  Or  how 
should  I act  my  faith  to  draw  down  the  virtue  of  Christ’s  resurrection  for 
my  vivification  ? I answer. 

1.  Go  to  the  well-head,  look  into  the  resurrection  of  Jesus  Christ.  This 
one  act  contains  in  it  these  particulars,  as,  1 . That  I must  go  out  of  myself 
to  something  else,  this  is  that  check  that  lies  upon  the  work  of  grace,  to 
keep  out  pride,  that  faith  sees  the  whole  good  of  the  soul  in  a principle  ex- 
traneous, even  the  springs  of  Jesus  Christ.  Alas  ! if  this  vivification  were  in 
me,  or  in  my  power,  what  swellings  and  excrescences  of  pride  should  I 
quickly  nourish  ? God  therefore  hath  placed  it  in  another,  that  I may  be 
kept  low,  and  that  I may  go  out  of  myself  to  seek  it  where  it  is.  2.  That 
I must  attribute  wholly,  freely,  joyfully,  all  that  I am  to  Jesus  Christ,  and 
to  the  effectual  working  of  his  grace,  “ I live,  yet  not  I,  but  Christ  liveth  in 
me,”  Gal.  2 : 20.  “And,  by  the  grace  of  God,  I am  what  I am  ;”  and  “I 
labored  more  abundantly  than  they  all,  yet  not  I,  but  the  grace  of  God 
which  was  with  me.”  1 Cor.  15  : 10.  The  life  of  grace  springs  only  from 
the  life  and  resurrection  of  Jesus  Christ,  and  therefore,  as  I must  deny  my- 
self, so  I must  attribute  all  to  him  from  whom  it  comes.  3.  I must  lie  at 
his  feet  with  an  humble  expectation  of,  and  dependency  upon  him,  and  him 
alone  for  the  supplies  of  grace  ; this  was  the  apostle’s  practice,  “ 0 that  I 
may  be  found  in  him  ! 0 that  I may  know  him,  and  the  power  of  his  resur- 
rection ! — 0 that  by  any  means  I might  attain  unto  the  resurrection  of  the 
dead  ! He  lay  at  Christ’s  feet,  with  an  humble  expectation  to  feel  the  power 
of  Christ’s  resurrection  in  raising  him  first  from  the  death  of  sin  to  the  life 
of  grace,  and  after  from  the  death  of  nature  to  the  life  of  glory. 

2.  Lay  to  these  springs  thy  mouth  of  faith ; it  is  not  enough  to  have  all 
the  treasures  of  grace,  all  the  actings  of  Christ  for  thee,  laid  before  thee,  but 
thou  must  act  thy  faith  upon  that  object;  0 ! then  go  to  Christ’s  resurrec- 
tion and  believe,  make  a particular  application  of  those  glorious  effects  of 
Christ’s  resurrection  upon  thy  soul.  Say,  “ Lord,  thou  diedst  that  I might 
die  to  sin,  and  thou  wast  raised  from  the  dead,  that  I might  be  raised  to 
newness  of  life.  Come,  Lord,  and  quicken  my  dying  sparks,  give  me  to  ad- 
here to  it,  and  to  rest  upon  it,  and  to  close  with  it : I see  without  faith,  I 
am  never  a whit  better  for  Christ’s  resurrection,  and  thy  commands  are  upon 
me,  “ Open  thy  mouth  wide,  and  I will  fill  it,”  Psal.  81 : 10.  Why,  “ Lord, 
I believe,  help  thou  my  unbelief,”  Mark  9 : 24.  This  faith  is  necessary  to 
our  vivification  as  well  as  Christ.  Christ  is  the  fountain  of  life,  but  faith  is 
the  means  of  life ; the  power  and  original  of  life  is  entirely  reserved  to  Jesus 
Christ,  but  faith  is  the  radical  bond  on  our  part,  whereby  we  are  tied  unto 
Christ,  and  live  in  Christ;  and  thus  saith  Christ  himself,  “I  am  the  resur- 
rection and  the  life,”  Is  that  all?  No,  “ he  that  believeth  in  me,  though  he 
were  dead,  yet  he  shall  live,”  John  11 : 25.  “ And  I am  the  bread  of  life,” 
Is  that  all  ? No,  “ he  that  cometh  to  me  shall  never  hunger,  and  he  that 
believeth  on  me  shall  never  thirst,”  John  6 : 35. 

3.  “Suck  and  be  satisfied,  milk  out  and  be  delighted,”  Isa.  66:  11. 


476 


LOOKING  UNTO  JESUS. 


[BOOK  IV 


Christ’s  resurrection  is  a breast  of  consolation ; there  is  in  it  abundance  of 
life  and  glory,  and  therefore  we  should  not  believe,  a little,  but  much ; the 
word  suck,  is  as  much  as  to  exact  on  Christ;  draw  hard  from  Christ ; the 
more  we  exercise  faith,  the  more  we  have  of  Jesus  Christ  and  of  vivification; 
there  is  a depth  in  Christ’s  resurrection  that  can  never  be  fathomed ; when 
the  soul  hath  as  much  as  its  narrow  hand  can  grasp;  whole  Christ  is  too 
big  to  be  enclosed  in  mortal  arms;  only  the  longer  our  arm  of  faith  is,  the 
more  we  shall  grasp  of  him ; and  therefore  suck  and  pull,  and  draw  hard, 
and  to  this  purpose, 

1.  Pray  for  an  increase  of  faith,  complain  to  Christ  of  the  shortness  of 
thy  arm ; tell  him  thou  canst  not  believe  as  thou  wouldst,  thou  canst  not 
get  in  so  much  of  Christ  into  thy  soul  as  thou  desirest,  thy  vivification  is 
very  poor  and  small;  Oh!  when  Christ  hears  a soul  complain  of  dwarfish- 
ness in  faith  and  grace,  then  is  he  ready  to  let  out  his  fulness,  even  grace 
for  grace. 

2.  Act  thy  faith  vigorously  on  Christ’s  resurrection  for  a further  degree 
of  quickening  activity,  and  lively  ability  of  grace.  Christ  is  an  overflowing 
fountain,  and  he  would  have  believers  to  partake  abundantly  of  what  is  in 
him ; he  cannot  abide  that  any  should  content  themselves  with  a present 
stock  of  grace ; Christ  is  not  as  a stream  that  fails,  or  as  a channel  that  runs 
dry ; Christ  is  not  as  water  in  a ditch,  which  hath  no  living  spring  to  feed 
it;  no,  no;  Christ  is  the  fountain  of  life,  he  is  the  chief  ordinance  of  life 
that  ever  God  set  up.  I know  there  are  other  means  of  Christ’s  appoint- 
ment, but  if  thou  wilt  live  at  the  spring,  and  drink  in  there,  yea,  drink 
abundantly,  according  to  the  overflowings  of  this  fountain,  0 the  life,  and 
growth  of  life  that  would  come  in  ! Oh  ! the  virtue  of  Christ’s  resurrection 
(that  Christ’s  Spirit  meeting  and  assisting)  would  flow  into  thy  soul  for  thy 
vivification. 

Thus  for  directions ; now  for  the  encouragement  of  our  faith  to  believe 
in  Christ’s  resurrection. 

1.  Consider  of  the  excellency  of  this  object.  A sight  of  Christ  in  his 
beauty  and  glory,  would  ravish  souls,  and  draw  them  to  run  after  him  ; the 
wise  merchant  would  not  buy  the  pearl,  till  he  knew  it  to  be  of  excellent 
price;  great  things  are  eagerly  sought  for;  Christ  raised,  Christ  glorified,  is 
an  excellent  object;  0!  who  would  not  sell  all  to  buy  this  pearl?  Who 
would  not  believe  ? 

2.  Consider  of  the  power,  virtue,  and  influence  of  this  object,  into  all 
that  golden  chain  of  privileges,  “ If  Christ  be  not  raised,  you  are  yet  in 
your  sins ; then  they  also  which  are  fallen  asleep  in  Christ  are  perished,”  1 
Cor.  15  : 17,  18.  From  the  resurrection  of  Christ  flows  all  those  privileges, 
even  from  justification  to  salvation.  The  first  is  clear,  and  therefore  all  the  rest. 

3.  Consider  that  Christ’s  resurrection  and  the  effects  of  it  are  nothing 
unto  us,  if  we  do  not  believe ; it  is  faith  that  brings  down  the  particular 
sweetness  and  comforts  of  Christ’s  resurrection  unto  our  souls : it  is  faith 
that  puts  us  in  the  actual  possession  of  Christ’s  resurrection ; whatsoever 
Christ  is  to  us  before  faith,  yet  really  we  have  no  benefit  by  it  until  we  be- 
lieve; it  is  faith  that  takes  hold  of  all  that  Christ  hath  done  for  us,  and 
gives  us  the  actual  employment  of  it;  Oh  ! let  not  the  work  stick  in  us; 
what,  is  Christ  risen  from  the  dead,  and  shall  we  not  eye  this  Christ*  and 
take  him  home  to  ourselves  by  faith  ? The  apostle  tells  us,  that  u he  that 
believeth  not,  hath  made  God  a liar,  because  he  believeth  not  the  record 
that  God  hath  given  of  his  Son,”  1 John  5 : 10.  Unbelief  belies  God  in 
all  that  he  hath  done  for  us.  0 ! take  heed  of  this,  without  faith  what  are 
we  better  for  Christ’s  resurrection  ? 

4.  Consider  of  the  tenders,  offers,  apparitions  that  Christ  raised,  makes 
of  himself  to  our  souls ; when  first  he  rose  (to  confirm  the  faith  of  his  disci- 


CHAP.  II.] 


LOOKING  UNTO  JESUS. 


477 


pies)  he  offers  himself,  and  appears  to  Mary  Magdalene,  to  the  other  women, 
to  Peter,  Thomas,  and  all  the  rest;  and  all  these  apparitions  were  on  this 
account  that  they  might  believe,  “These  things  are  written  that  ye  might 
believe/’  John  20  : 31.  In  like  manner  Christ  at  this  day  offers  himself 
in  the  gospel  of  grace;  and  by  his  Spirit  he  appears  to  souls.  Methinks 
we  should  not  hear  a sermon  of  Christ’s  resurrection,  but  we  should  imagine 
as  if  we  saw  him,  “ Whose  head  and  hairs  are  white  like  wool,  as  white  as 
snow,  whose  eyes  are  as  a flame  of  fire,  whose  feet  are  like  unto  fine  brass, 
as  if  they  burned  in  a furnace,  whose  voice  is  as  the  sound  of  many  waters,” 
Rev.  1 : 14,  15.  Or,  if  we  are  dazzled  with  his  glory,  methinks,  at  least, 
we  should  hear  his  voice,  as  if  he  said,  “Fear  not,  I am  the  first,  and  the 
last,  I am  he  that  liveth,  and  was  dead,  and  behold  I am  alive  for  evermore, 
Amen,”  verse  17,  18.  q.  d.  Come,  cast  your  souls  on  me;  it  is  I that  have 
conquered  sin,  death,  and  hell  for  you;  it  is  I that  have  broken  the  serpent’s 
head,  that  have  taken  away  the  sting  of  death,  that  have  cancelled  the  bond 
of  the  hand-writing  against  you,  that  have  in  my  hands  a general  acquittance 
and  pardon  of  your  sins ; come,  take  it,  take  me,  and  take  all  with  me ; see 
your  names  written  in  the  acquittance  that  I tender,  take  out  the  copy  of  it 
in  your  own  hearts;  only  believe  in  him  who  is  risen  again  for  your  justifi- 
cation. 0 my  soul ! what  sayest  thou  to  this  still  sweet  voice  of  Christ  ? 
Shall  he  who  is  the  Saviour  of  men,  and  the  glory  of  angels  desire  thee  to 
believe,  and  wilt  thou  not  say  Amen  to  it?  Oh  ! how  should  I blame  thee 
for  thy  unbelief,?  What  aspersions  doth  it  cast  on  Christ?  He  hath  done 
all  things  well,  he  hath  satisfied  wrath,  fulfilled  the  law,  and  God  hath  ac- 
quitted him,  pronounced  him  just,  saith  he  is  contented,  he  can  desire  no 
more ; but  thou  sayest  by  unbelief  that  Christ  hath  done  nothing  at  all,  un- 
belief professeth  Christ  is  not  dead,  or  at  least  not  risen  from  the  dead,  un- 
belief professeth  that  justice  is  not  satisfied,  that  no  justification  is  procured, 
that  the  wrath  of  God  is  now  as  open  to  destroy  us  as  ever  it  was.  Oh  ! 
that  Christ  should  be  crucified  again  in  our  hearts  by  our  unbelief;  come, 
take  Christ  upon  his  tenders  and  offers,  embrace  him  with  both  arms. 

Sect.  VI. — Of  loving  Jesus  in  that  respect. 


6.  Let  us  love  Jesus,  as  carrying  on  the  great  work  of  our  salvation  for 
us  in  his  resurrection  : surely  if  we  hope  in  Christ,  and  believe  in  Christ, 
we  cannot  but  love  Christ;  if  Christ’s  resurrection  be  our  justification,  and 
so  the  ground  both  of  our  hope  and  faith,  how  should  we  but  love  him,  who 
hath  done  such  great  things  for  us?  She  that  had  much  forgiven  her,  loved 
much;  and  if  by  virtue  of  Christ’s  resurrection  we  are  justified  from  all 
our  sins,  how  should  we  but  love  him  much  ? But  that  I may  let  down 
some  cords  of  love,  whereby  to  draw  our  loves  to  Christ  in  this  respect,  let 
us  consider  thus : 

Love  is  a motion  of  the  appetite,  “ by  which  the  mind  unites  itself  to  that 
which  seems  good  to  it.”  You  may  object  that  Christ  is  absent,  how  then 
should  our  souls  be  united  to  him;  but  if  we  consider  that  objects,  though 
absent,  may  be  united  to  the  powers  by  their  species  and  images,  as  well  as 
by  their  true  beings;  we  may  then  be  said  truly  to  love  Christ  as  raised, 
though  he  be  absent  from  us;  come  then,  stir  up  thy  appetite,  bring  into 
thy  imagination  the  idea  of  Christ  as  in  his  resurrection;  present  him  to 
thy  affection  of  love,  in  that  very  form  wherein  he  appeared  to  his  disciples; 
as  gazing  upon  the  dusty  beauty  of  flesh,  kindleth  the  fire  of  carnal  love, 
so  this  gazing  on  Christ,  and  on  the  passages  of  Christ  in  his  resurrection, 
will  kindle  this  spiritual  love  in  thy  soul : draw  near  then,  and  behold  him, 
“Is  he  uot  white  and  ruddy,  the  chiefest  among  ten  thousands?  Is  not  his 
head  as  the  most  fine  gold,  are  not  his  locks  bushy,  and  black  as  a raven, 


478 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 

milk,  and  fitly  set  ? Are  not  his  cheeks  as  a bed  of  spices,  as  sweet  flowers  ?” 
Sol.  Songs  5 : 10,  11,  12,  13.  Thus  I might  go  on  from  top  to  toe;  but 
that  thou  mayest  not  only  see  his  glory  and  beauty  wherein  he  arose,  but 
that  thou  mayest  hear  his  voice ; doth  he  not  call  on  thee,  as  sometimes  he 
did  on  Mary,  on  Thomas,  on  Peter,  or  on  the  twelve?  As  the  angel  said 
to  the  woman,  “Remember  how  he  spake,  when  he  was  yet  in  Galilee,” 
Luke  24  : 6,  so  say  I to  thee,  remember  how  he  spake  while  he  was  yet  on 
earth ; surely  “ his  lips  like  lilies  dropped  sweet  smelling  myrrh,”  As  thus  : 

1.  In  his  apparition  to  Mary,  Jesus  saith  unto  her,  “ Woman,  why  weep- 
est  thou?  Whom  seekest  thou?”  John  20  : 15.  Were  not  those  kind 
words  ? and  hast  thou  not  had  the  like  apparition  ? Hast  thou  not  heard 
the  like  sweet  words  from  Jesus  Christ  ? How  often  hath  thy  heart  sobbed 
and  sighed  out  complaints,  “ 0 where  is  he  whom  my  soul  loveth  ? I charge 
you,  0 daughters  of  Jerusalem,  if  you  find  my  beloved,  that  ye  tell  him  I 
am  sick  of  love,”  Sol.  Songs  5 : 8.  And  then  was  not  Christ  seen  in  the 
mount?  Was  not  thy  extremity  his  opportunity  to  do  thee  good?  Did 
not  he  bespeak  thy  comforts  with  these  words,  “ Sweet  soul,  Why  weepest 
thou?  Whom  seekest  thou?  What  wouldst  thou  have  that  I can  give 
thee?  And  what  dost  thou  want  that  I cannot  give  thee?  If  any  thing 
in  heaven  or  earth  will  make  thee  happy,  it  is  all  thine  own  ? Wouldst 
thou  have  pardon,  thou  shalt  have  it,  I freely  forgive  thee  all  the  debt  ? 
Wouldst  thou  have  myself?  Why,  behold  I am  thine,  thy  friend,  thy 
Lord,  thy  husband,  thy  head,  thy  God.”  Were  not  these  thy  Lord’s  re- 
viving words?  Were  not  these  the  melting,  healing,  ravishing,  quickening 
passages  of  Christ’s  love  ? 

2.  In  his  apparition  to  the  ten,  “ Jesus  stood  in  the  midst,  and  saith  unto 
them,  Peace  be  unto  you,”  John  20  : 19.  Lo,  here  more  words  of  love; 
in  midst  of  their  trouble  Christ  stands  in  the  midst,  speaking  peace  to  their 
souls  ? And  hath  not  Christ  done  the  like  to  thee  ? Hast  thou  not  many 
and  many  a time  been  lapt  in  troubles,  that  thou  knewest  not  which  way  to 
turn  thee  ? Hast  thou  not  felt  the  contradiction  of  men,  railings  of  Rab- 
sheka’s?  And  hast  thou  not  sometimes  shut  thy  door  upon  thee  for  fear 
of  such  Jews  ? And  then,  even  then,  hath  not  Christ  come  to  thy  spirit 
with  an  olive  branch  of  peace,  saying  to  thy  restless  soul,  “ Peace  and  be 
still?”  Hath  he  not  wrought  wonders  in  the  sea  of  thy  restless  thoughts? 
Hath  he  not  made  a calm  ? And  more  than  so,  Hath  he  not  filled  thee 
with  joy  and  peace  in  believing  ? Hath  he  not  sent  thee  away  from  thy 
prayers  and  complaints  with  a peace  of  heaven  in  thy  soul,  so  that  thou  wasfc 
forced  to  conclude,  “ Surely  this  is  the  peace  of  God,  which  passeth  all  un- 
derstanding ?” 

3.  In  his  apparition  to  the  eleven,  Jesus  saith  to  Thomas,  “Reach  hither 

thy  finger,  and  behold  my  hands,  and  reach  hither  thy  hand,  and  thrust  it 
into  my  side,  and  be  not  faithless,  but  believing,”  John  20  : 27.  0 sweet 

condescending  words  ! how  far,  how  low  would  Jesus  stoop  to  take  up  souls  ? 
And  0 my  soul,  are  not  these  the  very  dealings  of  Christ  towards  thee  ? 
He  that  called  Thomas  to  come  near,  hark  how  he  calls  on  thee,  “ Come 
near,  poor,  trembling,  wavering,  wandering  soul ; come,  view  the  Lord  thy 
Saviour,  and  be  not  faithless,  but  believing;  peace  be  unto  thee,  fear  not, 
it  is  I.”  He  that  called  on  them  who  passed  by,  to  behold  his  sorrow,  in 
the  day  of  his  humiliation,  doth  now  call  on  thee  to  behold  his  glory  in  the 
day  of  his  exaltation  ; look  well  upon  him,  Dost  thou  not  know  him  ? Why, 
his  hands  were  pierced,  his  head  was  pierced,  his  side  was  pierced,  his  heart 
was  pierced  with  the  stings  of  thy  sins,  and  these  marks  he  retains,  even 
after  his  resurrection,  that  by  these  marks  thou  mightest  always  know  him ; 
is  not  the  passage  to  his  heart  yet  standing  open  ? If  thou  knowest  him 
not  by  the  face,  the  voice,  the  hands;  if  thou  knowest  him  not  by  the  tears, 


LOOKING  UNTO  JESUS. 


479 


CHAP.  II.] 

and  bloody  sweat,  yet  look  nearer,  thou  mayest  know  him  by  the  heart,  that 
broken  healed  heart  is  his,  that  dead  revived  heart  is  his,  that  soul-pitying, 
melting  heart  is  his;  doubtless  it  can  be  none  but  his,  love  and  compassion 
are  its  certain  signatures.  And  is  not  here  fuel  enough  for  love  to  feed 
upon  ? Doth  not  this  hear.t  of  Christ  even  snatch  thy  heart,  and  almost 
draw  it  forth  of  thy  breast  ? Canst  thou  read  the  history  of  love  any  fur- 
ther at  once?  Doth  not  thy  throbbing  heart  here  stop  to  ease  itself?  if 
not,  go  on,  for  the  field  of  love  is  large. 

4.  In  his  apparition  to  the  seven,  “Jesus  saith  to  Simon  Peter,  son  of 
Jonas,  lovest  thou  me  more  than  these?  And  he  said  to  him  the  second 
time,  Simon,  son  of  Jonas,  lovest  thou  me  ? He  said  to  him  the  third  time, 
Simon,  son  of  Jonas,  lovest  thou  me,”  John,  21:15,  16,  17.  Oh  the  love 
of  Christ  in  drawing  out  man's  love  unto  himself : how  often,  0 my  soul ! 
hath  Christ  come  to  thy  door  and  knocked  there  for  entrance  ? How  often 
hath  he  sued  for  love,  and  begged  love,  and  asked  thee  again  and  again, 
“Ah  soul ! dost  thou  love  me  more  than  these  ? Come,  tell  me,  dost  thou 
love  me,  love  me,  love  me  ? Come,  wilt  thou  take  me  for  thy  Lord  ? wilt 
thou  delight  in  me  as  thy  treasure,  thy  happiness,  thy  All  ?"  Oh  fy ! shall 
Christ  raised,  a glorious  Christ,  thus  woo,  and  sue,  and  call,  and  wilt  not 
thou  answer  as  Peter  did?  “Yea,  Lord,  thou  knowest  that  I love  thee. — 
Yea,  Lord,  thou  knowest  all  things,  thou  knowest  that  I love  thee."  Nay, 
art  thou  not  grieved  that  Christ  should  ask  the  third  time  for  thy  love  ? 
Art  thou  not  ashamed  out  of  thy  stupidity,  and  forced  to  say,  0 my  blessed 
Lord,  I have  been  too  proud,  too  peevish,  but  thy  free  grace  and  undeserved 
love  hath  beaten  me  out  of  all  my  pride,  so  that  now  I fall  down  at  thy 
footstool,  and  lay  myself  flat  before  thee;  at  first  I wondered  to  hear 
preachers  talk  so  much  of  Christ,  and  I was  bold  to  ask  my  friends,  What 
was  their  beloved  more  than  another  beloved  ? But  now  1 wonder  that  I 
could  be  so  long  without  thee;  truly  Lord,  I am  thine,  only  thine,  ever 
thine,  all  that  I am  is  at  thy  command,  and  all  that  I have  is  at  thy  dis- 
posing, be  pleased  to  command  both  it  and  me. 

1 might  thus  go  on  to  consider  other  passages  in  other  apparitions ; but 
are  not  these  enough  to  draw  thy  love  ? Oh  ! what  love  was  this  ? Oh  ! 
what  humility  was  this  ? that  Christ,  after  his  resurrection,  should  converse 
with  men  during  the  space  of  forty  days?  Worthy  he  was  after  so  many 
sorrows,  sufferings,  reproaches,  after  so  cruel,  ignominious,  and  bitter  a 
death,  immediately  to  have  rid  in  triumph  to  glory;  and  for  the  confirma- 
tion of  his  disciples'  faith,  he  might  have  commanded  the  angels  to  have 
preached  his  resurrection ; oh  ! no,  he  himself  would  stay  in  prison,  he 
himself  would  make  it  out  by  many  infallible  proofs  that  he  was  risen  again  ; 
he  himself  would,  by  his  own  example,  learn  us  a lesson  of  love,  of  meek- 
ness, of  patience,  in  waiting  after  sufferings  for  the  reward. 

Methinks  a few  of  these  passages  should  set  all  our  hearts  on  a flame  of 
love;  we  love  earth,  and  earthly  things;  we  dig  into  the  veins  of  the  earth 
for  thick  clay  : but  if  Christ  be  risen,  “ Set  your  affections  on  things  above, 
and  not  on  things  on  the  earth,"  Col.  3 : 1,  2.  Oh  ! if  the  love  of  Christ 
were  but  in  us,  as  the  love  of  the  w.orld  is  in  base  Worldlings,  it  would  make 
us  wholly  to  despise  this  world,  it  would  make  us  to  forget  it,  as  worldly 
love  makes  a man  to  forget  his  God;  nay,  it  would  be  so  strong  and  ardent, 
and  rooted  in  our  souls,  that  we  should  not  be  able  voluntarily  and  freely 
to  think  on  anything  else  but  Jesus  Christ;  w*e  should  not  then  fear  con- 
tempt, or  care  for  disgrace,  or  the  reproaches  of  men ; we  should  not  then 
fear  death,  or  the  grave,  or  hell,  or  devils,  but  we  should  sing  in  triumph, 
“ 0 death  ! where  is  thy  sting?  0 grave  ! where  is  thy  victory?  — Now 
thanks  be  to  God  which  giveth  us  the  victory  through  Jesus  Christ  our 
Lord,"  1 Cor.  15:  55,  57. 


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[BOOK  IV. 


Sect.  VII. — Of  joying  in  Jesus  in  that  respect 

7.  Let  us  joy  in  Jesus  as  carrying  on  the  great  work  of  our  salvation 
for  us  in  his  resurrection.  This  is  the  great  gospel  duty,  we  should  “re- 
joice in  the  Lord,  and  again  rejoice,”  Phil.  4 :-4,  “yea,  rejoice  evermore,” 

1 Thess.  5:16.  A Christian  estate  should  be  a joyful  and  comfortable 
estate,  none  have  such  cause  of  joy  as  the  children  of  Zion,  “ Sing,  0 
daughter  of  Zion,  shout,  0 Jerusalem,  be  glad  and  rejoice  with  all  thy  heart, 

0 daughter  of  Jerusalem,”  Zeph.  3 : 14.  And  why  so?  A thousand  rea- 
sons might  be  rendered;  but  here  is  one,  a prime  one,  “ Christ  is  risen  from 
the  dead,  and  become  the  first-fruits  of  them  that  slept,”  1 Cor.  15  : 20.  A 
commemoration  of  Christ’s  resurrection  hath  ever  been  a means  of  rejoicing 
in  God. 

Some  may  object,  What  is  Christ’s  resurrection  to  me?  Indeed,  if  thou 
hast  no  part  in  Christ,  the  resurrection  of  Christ  is  nothing  at  all  to  thee ; 
but  if  Christ  be  thine,  then  art  thou  risen  with  him,  and  in  him;  then  all 
he  did  was  in  thy  name,  and  for  thy  sake. 

Others  may  object,  supposing  Christ’s  resurrection  mine,  What  am  I 
better  ? How,  do  not  all  the  privileges  of  Christ  flow  from  the  power  and 
virtue  of  his  resurrection,  as  well  as  his  death  ? Tell  me  what  is  thy  state ; 
what  possibly  can  be  the  condition  of  thy  soul  wherein  thou  mayest  not 
draw  sweet  from  Christ’s  resurrection  ? As, — 

1.  Is  thy  conscience  in  trouble  for  sin?  the  apostle  tells  thee,  “The 
answer  of  a good  conscience  towards  God,  is  by  the  resurrection  of  Jesus 
Christ  from  the  dead,”  1 Pet.  3:21. 

2.  Art  thou  afraid  of  condemnation?  The  apostle  tells  thee,  “He  was 
delivered  for  our  offences,  and  he  was  raised  again  for  our  justification,” 
Korn.  4 : 25. 

3.  Dost  thou  question  thy  regeneration  ? The  apostle  tells  thee,  “ He 
hath  begotten  us  again  by  the  resurrection  of  Jesus  Christ  from  the  dead,” 

1 Pet.  1 : 3. 

4.  Art  thou  distressed,  persecuted  and  troubled  on  every  side;  the  apos- 
tle tells  thee  wherein  now  consists  thy  confidence,  comfort  and  courage ; 
to  wit,  in  the  life  of  Christ,  in  the  resurrection  of  Christ,  “We  always 
bear  about  in  the  body,  the  dying  of  the  Lord  Jesus,  that  the  life  of  Jesus 
might  also  be  made  manifest  in  our  body.  For  we  which  live,  are  always 
delivered  unto  death  for  Jesus’  sake,  that  the  life  also  of  Jesus  might  be 
made  manifest  in  our  mortal  flesh,”  2 Cor.  4:10,  11.  And  thus  Beza  in- 
terprets those  following  words,  “ Knowing,  that  he  which  raised  up  the 
Lord  Jesus,  shall  raise  us  up  also  by  Jesus,”  verse  14,  (%.  e.)  unto  a civil 
resurrection  from  our  troubles  ; Paul  was  imprisoned,  and  in  part  martyred; 
but  by  the  virtue  of  Christ’s  resurrection  he  foresaw  his  enlargement. 
And  this  interpretation  Beza  grounds  on  the  words  following,  and  fore- 
going, wherein  Paul  compares  his  persecutions  to  a death,  and  his 
preservation  from  them  to  a life,  as  he  had  done  before  also,  Chap.  1, 
ver.  9,  10. 

5.  Art  thou  afraid  of  falling  off,  or  falling  away  ? Why,  remember,  that 
the  immutable  force  and  perpetuity  of  the  new  covenant  is  secured  by  the 
resurrection  of  Jesus  Christ,  “I  will  make  an  everlasting  covenant  with 
you,  even  the  sure  mercies  of  David,”  Isa.  55  : 3,  this  the  apostle  applies 
to  the  resurrection  of  Christ,  as  the  bottoming  of  that  sure  covenant,  “ And 
as  concerning  that  he  raised  him  up  from  the  dead,  he  said  on  this  wise,  I 
will  give  you  the  sure  mercies  of  David,”  Acts  13  : 34. 

6.  Art  thou  afraid  of  death,  hell,  and  the  power  of  the  grave?  Why, 
now  remember  that  Christ  is  risen  from  the  dead,  and  by  his  resurrection 
death  is  swallowed  up  in  victory;  so  that  now  thou  mayest  sing,  “ 0 death ! 


LOOKING  UNTO  JESUS. 


481 


CHAP.  II.] 


where  is  thy  sting?  0 grave  ! where  is  thy  victory?  Now  thanks  be  to 
God,  which  hath  given  us  victory  through  our  Lord  Jesus  Christ,”  1 Cor. 
15  : 55,  57.  It  is  the  voice  of  Christ,  “ Thy  dead  men  shall  live,  together 
with  my  dead  body  shall  they  arise  : awake  and  sing  ye  that  dwell  in  the 
dust,  for  thy  dew  is  as  the  dew  of  herbs,  and  the  earth  shall  cast  out  the 
dead,”  Isa.  26  : 19.  David  was  so  lifted  up  with  this  resurrection,  that  he 
cries  out,  “Therefore  my  heart  is  glad,  and  my  glory  rejoiceth,  my  flesh 
also  shall  rest  in  hope  ; for  thou  wilt  not  leave  my  soul  in  hell,  neither  wilt 
thou  suffer  thy  Holy  One  to  see  corruption,”  Ps.  16  : 9,  10.  But  especially 
Job  was  so  exceedingly  transported  with  this  that  he  breaks  out  into  these 
ecstacies,  “ 0 that  my  words  were  now  written.  0 that  they  were  printed 
in  a book  ! that  they  were  graven  with  an  irou  pen  and  lead,  in  the  rock  for 
ever ! for  I know  that  my  Redeemer  liveth,  and  that  he  shall  stand  at  the 
latter  day  upon  the  earth;  and  though  after  my  skin  worms  shall  destroy 
this  body,  yet  in  my  flesh  shall  I see  God,  whom  I shall  see  for  myself,  and 
mine  eyes  shall  behold,  and  not  another,  though  my  reins  be  consumed 
within  me,”  Job  19  : 23,  24,  25,  26,  27.  No  man,  ever  since  Christ  did 
speak  more  clearly  of  Christ’s  resurrection  and  his  own,  than  Job  did  here 
before  Christ.  Observe  in  it,  0 my  soul ! Job’s  wish,  and  the  matter 
wished : his  wish  was,  That  certain  words  which  had  been  cordial  to  him, 
might  remain  to  memory;  and  this  wish  hath  three  wishes  in  one.  1. 
That  they  might  be  written.  2.  That  they  might  be  registered  in  a book, 
enrolled  upon  record  as  public  instruments,  judicial  proceedings,  or  whatso- 
ever is  most  authenticated.  3.  That  they  might  be  engraven  in  stone,  and 
in  the  hardest  stone,  the  rock  ! records  might  last  long,  yet  time  might 
injure  them,  and  these  words  he  would  have  last  forever ; 0 that  they  were 
graven  in  the  rock  for  ever  ! Moses  and  Job  are  said  to  have  lived  at  one 
time;  now  Moses  writ  the  law  in  stone,  and  considering  that  these  words 
were  gospel,  there  was  no  reason  the  law  should  be  in  tables  of  stone,  and 
the  gospel  in  sheets  of  paper;  no,  no;  it  were  fit  that  this  should  be  as  firm 
and  durable  as  that;  “Oh  ! that  my  words  were  written,  0 that  they  were 
printed  in  a book,”  &c. 

2.  The  matter  wished,  or  the  words  he  would  have  written  are  these,  “ I 
know  that  my  Redeemer  liveth,  and  that  I shall  live  again.”  Here  is  first, 
his  Redeemer,  and  his  rising.  2.  His  own  rising,  and  his  seeing  God.  0 ! 
this  was  the  matter  of  his  joy,  his  Redeemer  must  rise  again,  and  he  must 
rise  too,  and  see  his  Redeemer,  it  was  a point  that  exceedingly  ravished  and 
revived  Job,  and  therefore  he  iterates  the  same  thing  over  and  over,  “I 
shall  see  God,  and  I shall  see  him  for  myself,  and  I shall  see  him  with  my 
eyes,  and  not  for  others.”  As  Christ  said  of  Abraham,  “Your  father 
Abraham  rejoiced  to  see  my  day,  and  he  saw  it  and  was  glad,”  John  8 : 56. 
So  it  appears  of  his  servant  Job,  he  saw  Christ’s  day,  both  his  first  day,  and 
his  latter  day,  and  he  rejoiced  and  was  glad. 

Away,  away  all  scrupulous,  doubtful,  dumpish  thoughts  !*  Consider  what 
joys  were  of  old  at  the  foresight  of  Christ’s  resurrection,  but.  especially  what 
joy  was  all  the  world  over,  when  he  rose  again  from  the  dead ; then  came 
the  angels  from  heaven,  and  appeared  in  white;  then  the  sun  danced  for 
joy,  (so  it  is  storied,)  or  shone  sooner,  and  brighter  than  ever  it  did  before. 
“ Then  (I  am  sure)  the  disciples  were  exceeding  glad  when  they  saw  the 
Lord,  yea,  so  glad,  that  they  believed  not  for  joy,” f Luke  24  : 41.  It  is 
worthy  our  observing,  to  see  how  all  the  primitive  saiuts  were  effected  with 


* Greg.  hom.  in  pas.  ca.  John  20 : 20. 

f Apostoli  die  Dominico  exhilerati  non  solum  ipsum  festivissimum  esse  volutrimt 
verum  etiam  per  omnes  hebdomadas  frequentandum  esse  duxerunt,  Juno  Cent,  i 
Epistad.  Decent.  11.  4. 

31 


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[BOOK  IV. 

this  news,  and  because  of  it,  with  the  very  day  on  which  Christ  rose  ; some 
call  it  “ the  first  day  of  joy  and  gladness,  and  because  of  the  joy  occasioned 
on  this  day,  the  apostles,  say  they,  devoted  the  first  day  of  the  week  to  the 
honor  and  service  of  Jesus  Christ.”  Augustine  applies  the  words  of  the 
Psalm  unto  this  day,  “ This  is  the  day  which  the  Lord  hath  made,  let  us  be 
glad  and  rejoice  in  it,”  Psa.  118  : 24.  Ignatius  who  lived  in  the  apostle's 
age,  and  was  John's  disciple,  calls  it  “The  queen,  the  princess,  the  lady 
paramount  among  the  other  weekly  days.”  Chrysostom  calls  it  a “ royal 
day,”  and  Gregory  Nazianzen,  Orat.  42,  saith,  “ it  is  higher  than  the  highest, 
and  with  admiration  wonderful  above  other  days.”  Certainly,  the  Lord's 
day  was  in  high  esteem  with  the  ancient  church,  and  the  principal  motive 
was  because  of  Christ’s  resurrection  from  the  dead.  0 that  on  these  days 
we  could  rejoice  in  the  Lord,  and  again  rejoice;  it  is  observed,  “ That  many 
Christians  look  upon  broken-heartedness,  and  much  grieving  and  weeping 
for  sin,  as  if  it  were  the  great  thing  that  God  delighted  in,  and  requireth  of 
them;  and  therefore  they  bend  all  their  endeavors  that  way,  they  are  still 
striving  with  their  hearts  to  break  them  more,  and  they  think  no  sermon, 
no  prayer,  no  meditation,  speeds  so  well  with  them,  as  that  which  can  help 
them  to  grieve  or  weep  ; but,  0 Christians ! understand  and  consider,  saith 
my  author,  that  all  your  sorrows  are  but  preparatives  for  your  joys,  and  that 
it  is  a higher  and  sweeter  work  that  God  calls  you  to,  and  would  have  you 
spend  your  time  and  strength  in.  ‘ Delight  thyself  in  the  Lord,  and  he 
shall  give  thee  the  desires  of  thine  heart,'  Psa.  37  : 4.  Never  take  your 
hearts  to  be  right,  till  they  be  delighting  themselves  in  their  God  : when 
you  kneel  down  in  prayer,  labor  to  conceive  of  God,  and  bespeak  him,  that 
he  may  be  your  delight;  do  so  in  hearing,  and  reading,  and  meditating, 
and  in  your  feasting  on  the  flesh  and  blood  of  Jesus  Christ  at  his  supper. 
Especially  improve  the  happy  opportunity  of  the  Lord’s  day,  wherein  you 
may  wholly  devote  yourselves  unto  this  work.”*  0 spend  more  of  this  day 
in  spiritual  rejoicing,  especially  in  commemoration  of  Christ’s  resurrection, 
yea,  and  of  the  whole  work  of  redemption;  or  else  you  will  not  answer  the 
institution  of  the  Lord. 

Sect.  VIII, — Of  calling  on  Jesus  in  that  respect. 

8.  Let  us  call  on  Jesus;  that  is  to  say, 

1.  Let  us  pray  that  Christ’s  resurrection  may  be  ours,  and  that  we  may 

be  more  and  more  assured  of  it.  Let  us  say  with  the  apostle,  “0  that  I 
may  know  him  and  the  power  of  his  resurrection,”  Phil.  3 : 10.  0 that  I 

may  find  the  working  of  that  power  in  my  soul,  which  was  showed  in  the 
resurrection  of  Christ  from  the  dead  ! 0 that  the  Spirit  of  holiness,  which 

quickened  Christ  from  the  dead,  would  by  the  same  glorious  power,  beget 
holiness,  and  faith,  and  love,  and  all  other  graces  in  my  poor  soul ! 0 that 
Christ  would  by  his  resurrection,  apply  his  active  and  passive  obedience  to 
me  ! 0 that  he  would  be  to  me  the  Lord  of  the  living,  and  Prince  of  life  ! 

that  he  would  overcome  in  me  the  death  of  sin,  and  that  he  would  regene- 
rate, quicken,  renew,  and  fashion  me  by  the  power  of  godliness  to  become 
like  himself.  0 that  all  the  virtue,  power,  privileges,  and  influences  of 
Christ’s  resurrection  might  be  conferred  on  me,  and  that  I might  feel  them 
working  in  me  every  day  more  and  more. 

2.  Let  us  praise  God  for  Christ's  resurrection,  and  for  ail  the  privileges 
flowing  from  Christ’s  resurrection  into  our  souls,  “ Blessed  be  the  God  and 
Father  of  our  Lord  Jesus  Christ,  who  hath  begotten  us  again  by  the  resur- 
rection of  Jesus  Christ  from  the  dead,”  1 Pet.  1:3.  Christ  is  risen,  and 
by  his  resurrection  he  hath  justified,  sanctified,  quickened,  saved  our  souls, 


* Baxter’s  method  for  a settled  peace. 


CHAP.  II.] 


LOOKING  UNTO  JESUS. 


483 


and  therefore  “ blessed  be  the  God  and  Father  of  our  Lord  Jesus  Christ  ;” 
surely  God  requires  a thousand,  thousand  hallelujahs,  and  that  we  should 
bless  him  upon  a thousand-stringed  instrument : here  is  fuel  enough,  the 
Lord  kindle  a great  fire  in  every  one  of  our  hearts  to  burn  out  all  our  lusts, 
and  to  inflame  all  our  hearts  with  a love  to  Jesus  Christ.  Can  we  ever  too 
much  praise  him  for  all  his  actings  in  our  behalf;  are  not  all  God’s  crea- 
tures called  upon  to  rejoice  with  us,  and  to  bless  God  for  his  redeeming  of 
us?  “Sing,  0 ye  heavens,  for  the  Lord  hath  done  it;  shout,  ye  lower 
parts  of  the  earth,  break  forth  into  singing,  ye  mountains,  0 forest,  and 
every  tree  therein,  for  the  Lord  hath  redeemed  Jacob,  and  glorified  himself 
in  Israel, ” Isa.  44  : 23.  This  is  the  duty  we  shall  do  in  heaven,  and  I 
believe  we  are  never  more  in  heaven,  while  on  earth,  than  when  we  are  in 
this  exercise  of  praising  God,  and  blessing  God  for  Jesus  Christ.  Come, 
let  us  praise  God  for  Christ,  and  especially  on  this  day  called  therefore  the 
Lord’s  day,  because  of  the  resurrection  of  Jesus  Christ:  it  is  the  design 
of  God  to  glorify  Christ  redeeming  us,  as  much,  or  more  than  he  glorified 
himself  creating  us : and  therefore  he  purposely  unhinged  the  Sabbath 
from  the  last  day  to  the  first  day  of  the  week,  that  it  might  be  spent  as  a 
weekly  day  of  praise  and  thanksgiving  for  the  more  glorious  work  of  our 
redemption,  that  love  might  not  only  be  equally  admired  with  power,  but 
even  go  before  it.  It  is  the  advice  of  a godly  divine,  that  we  should  “ im- 
prove the  happy  opportunity  of  the  Lord’s  day,  wholly  to  devote  ourselves 
to  his  work.”  * And  he  adviseth  ministers  and  others,  “ That  they  spend 
more  of  those  days  in  praise  and  thanksgiving,  and  be  briefer  in  their  con- 
fessions and  lamentations;  — that  they  would  make  it  the  main  business  of 
their  solemn  assemblies  on  those  days,  to  sound  forth  the  high  praises  of 
their  Redeemer,  and  to  begin  here  the  praises  of  God  and  the  Lamb,  which 
they  must  perfect  in  heaven  for  ever.  — That  they  would  spend  a greater 
part  of  those  days  in  psalms,  and  solemn  praises  to  their  Redeemer;  — and 
that  some  hymns  and  psalms  might  be  invented,  as  fit  for  the  state  of  the 
gospel-church  and  worship,  to  laud  the  Redeemer,  come  in  the  flesh,  as  ex- 
pressly as  the  work  of  grace  is  now  expressed.”  0 that  these  directions 
were  put  in  practice  ! 0 that  our  churches  and  families  would  make  our 

streets  to  resound  with  the  echoes  of  our  praises ! 0 that  this  were  the 

burden  of  each  duty  on  these  days ! “Now  blessed  be  the  God  and  Father 
of  our  Lord  Jesus  Christ,  who  hath  begotten  us  again  unto  a lively  hope, 
by  the  resurrection  of  Jesus  Christ  from  the  dead.” 

Sect.  IX. — Of  conforming  to  Jesus  in  that  respect. 

9.  Let  us  conform  to  Jesus  in  respect  of  his  resurrection.  In  this  par- 
ticular I shall  examine  these  queries.  1.  Wherein  we  must  conform?  2. 
How  this  conformity  is  wrought?  3.  What  are  the  means  of  this  con- 
formity as  on  our  parts  ? 

For  the  first,  Wherein  we  must  conform  ? I answer  in  a word,  in  our 
vivification.  There  is  a resemblance  of  our  vivification  to  Christ’s  resur- 
rection ; and  if  we  would  know  wherein  the  analogy  or  resemblance  of  our 
vivification  to  Christ’s  resurrection  doth  more  especially  consist;  the  apos- 
tle’s answer  is  very  express,  “ Like  as  Christ  was  raised  up  from  the  dead 
by  the  glory  of  the  Father : even  so,  we  also  should  walk  in  newness  of 
life,”  Rom.  6 : 4.  Christ’s  resurrection  was  to  newness  of  life  : it  was  a 
new  life,  a life  different  from  that  which  he  lived  before,  and  so  is  our  vivi- 
fication a new  life ; it  is  a life  of  a new  principle,  of  new  actings,  of  a new 
state,  of  a new  relation,  of  a new  income,  and  of  a new  kind  or  manner. 

1.  It  is  a life  of  a new  principle  : before  vivification,  our  principle  was 


* Baxter’s  method  of  peace  and  comfort. 


484 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 


the  flesh,  or  world,  or  devil,  “In  time  past  ye  walked  according  to  the 
course  of  this  world,  according  to  the  prince  of  the  power  of  the  air,  the 
spirit  that  now  worketh  in  the  children  of  disobedience/ 7 Eph.  2:2;  but 
now  we  have  a new  principle,  a Spirit  of  holiness  or  sanctification,  the 
Spirit  of  God,  even  the  same  Spirit  which  dwelt  in  the  human  nature  of 
Christ,  and  raised  him,  “ If  the  Spirit  of  him  that  raised  up  Jesus  from  the 
dead  dwell  in  you,”  Rom.  8:11;  it  is  an  indwelling  Spirit;  even  as  the 
soul  dwells  in  the  body,  so  doth  the  Holy  Ghost  dwell  in  the  soul  of  a re- 
generate person,  animating,  and  actuating,  and  enlivening  it.  This  is  the 
new  principle  that  God  puts  in  us  after  vivification. 

2.  It  is  a life  of  new  actings.  According  to  our  principle  so  will  be  our 
actings,  “ They  that  are  after  the  flesh,  do  mind  the  things  of  the  flesh ; 
but  they  that  are  after  the  Spirit,  the  things  of  the  Spirit,”  Rom.  8 : 5. 
If  some  men  hear  of  a good  bargain,  they  mind  it,  they  find  their  souls 
going  on  with  much  activity ; there  is  something  in  them  proportionable  to 
that  which  is  propounded;  but  if  they  hear  of  divine  love,  and  of  the 
riches  of  grace,  they  find  their  souls  flat,  immoveable,  and  dead,  they  mind 
no  such  things : now,  on  the  other  side,  they  that  are  vivified,  according  to 
their  principle,  they  put  forth  their  power  more  or  less;  if  they  hear  of  the 
glorious  things  of  the  gospel,  they  find  inward  workings,  (unless  it  be  under 
a temptation)  they  find  their  souls  drawn  out  to  close  with  the  goodness  of 
the  thing  propounded,  “They  mind  the  things  of  the  Spirit,”  i.  e.,  they 
muse  and  meditate,  and  think  on  these  things,  they  affect  them,  and  love 
them,  and  like  them,  they  care  for  them,  and  seek  after  them  with  might 
and  main,  they  “ live  in  the  Spirit,  Gal.  5 : 25.  They  walk  in  the  Spirit, 
they  are  led  by  the  Spirit,  Rom.  8 : 1,  14.  They  serve  in  newness  of  the 
Spirit,”  Rom.  7 : 6.  How  might  we  try  our  vivification  even  by  these  act- 
ings of  our  principle  within  ? What,  do  we  mind  the  things  of  the  Spirit  ? 
Do  we  find  things  heavenly  and  spiritual,  to  be  sweet  and  savoury,  and  best 
pleasing  to  us  ? Is  the  Sabbath  our  delight  ? Do  we  long  for  it  before  it 
come  ? Do  we  rejoice  in  it  when  it  is  come  ? Do  we  consecrate  it  as 
“glorious  to  the  Lord,”  Isa.  58  : 13.  Do  we  come  to  the  exercise  of  reli- 
gion, whether  public  or  private,  with  much  delight,  and  with  cheerfulness 
as  to  a feast  ? What  is  this  but  the  life  of  God  ? But  if  these  things  be 
harsh  and  unpleasant,  if  the  Sabbath  be  a burden,  if  holy  exercises  be  irk- 
some and  tedious,  if  in  attending  on  the  word  we  are  heavy  and  drowsy, 
and  we  find  no  relish,  no  sweet,  no  savor,  in  the  ointments  of  Christ,  no 
goings  out  of  the  soul  with  an  activity  to  the  things  propounded ; 0 then 
deceive  not  ourselves;  we  have  no  good  evidence  of  our  vivification. 

3.  It  is  a life  of  a new  state  : before  vivification  we  are  in  an  unjustified 
estate ; sins  are  unpardoned,  we  are  unreconciled,  “ And  such  were  some  of 
you,  (said  the  apostle  to  his  Corinthians,)  but  now  ye  are  washed,  now  ye 
are  sanctified,  now  ye  are  justified  in  the  name  of  the  Lord  Jesus  Christ, 
and  by  the  Spirit  of  our  God,”  1 Cor.  6:  11.  This  justification  denotes  a 
state,  and  is  universal  and  unalterable.  I know  Armenians  deny  such  a 
state,  for  as  by  their  doctrine,  no  man  can  be  absolutely  elected  till  he  die, 
so  neither  absolutely  justified ; for  (say  they)  he  may  fall  into  such  sins,  as 
that  though  formerly  justified,  yet  now  he  may  be  condemned;  yea,  to-day 
he  may  be  justified,  and  to-morrow  thrown  out  of  that  estate.  But  again, 
this  we  hold,  that  those  that  are  once  justified,  are  never  again  cast  out  of 
God’s  favor.  As  Christ  once  died,  but  rose  again  never  to  die  more,  death 
hath  no  more  power  over  him ; so  a justified  man  once  allied  to  God  through 
Jesus  Christ,  doth  from  that  time  forward,  as  necessarily  live,  as  Christ 
himself  by  whom  he  doth  live;  there  is  an  immortal  and  indissolvable  union 
betwixt  Christ  the  head  and  every  believer;  our  justification  depends  not 
on  our  own  strength,  but  it  is  built  on  Christ  himself,  who  is  the  same 


CHAP.  II.]  LOOKING  UNTO  JESUS.  485 

yesterday,  and  to-day,  and  forever,  and  hence  it  is  that  a justified  man  can 
no  more  cease  to  live  in  this  state  of  justification,  than  Christ  can  cease  to 
live  in  heaven. 

4.  It  is  a life  of  new  relations  : this  immediately  follows  our  state;  if 
once  we  are  justified,  then  we  are  related  to  God  and  Christ,  and  to  the 
covenant  of  grace.  1.  To  God.  Before  we  were  vivified,  God  and  we 
stood  at  a distance,  God  was  our  enemy,  and  we  were  his  enemies,  “ At  that 
time  (saith  the  apostle)  ye  were  without  God  in  the  world,  but  now  in 
Christ  Jesus,  ye  who  sometimes  were  afar  off,  are  made  nigh  by  the  blood 
of  Christ,”  Eph.  2 : 12,  13.  God  that  was  a stranger,  stands  now  in  near 
relation,  he  is  a friend,  a father,  a God  all-sufficient  to  us.  2.  We  are  re- 
lated to  Christ.  Before  vivification,  we  were  a Christless  people,  “At  that 
time  we  were  without  Christ,”  Eph.  2 : 12,  but  now  we  are  united  to  Christ, 
and  (which  is  more)  now  we  make  use  of  Christ  with  the  Father : 0 the 
comfort  of  this  relation  ! a troubled  spirit  looks  on  his  sins,  and  they  thrust 
him  away  from  God,  what  communion  hath  light  with  darkness?  But  then 
comes  the  Lord  Jesus,  and  takes  him  away  by  the  hand,  and  leads  him  to 
the  Father,  and  says,  “ Come,  soul,  come  along  with  me,  and  I will  carry 
thee  to  the  Father,  wilt  thou  make  use  of  me  ?”  It  is  the  apostle’s  saying, 
That  “ through  him  we  have  an  access  by  one  spirit  unto  the  Father,”  Eph. 

2 : 18,  we  have  a leading  by  the  hand,  “ Christ  hath  once  suffered  for  sins, 
the  just  for  the  unjust,  that  he  might  bring  us  to  God,”  1 Pet.  3 : 18.  By 
nature  we  are  severed  from  God,  and  if  he  manifest  himsflf,  he  is  dreadful 
to  us,  “Your  iniquities  have  separated  between  you  and  your  God,  and 
your  sins  have  hid  his  face  from  you,  that  he  will  not  hear,”  Isa.  59  : 2. 
But  in  Christ  we  approach  boldly  before  him,  because  Christ  hath  taken 
away  our  sins  which  are  the  mountains  of  separation.  “ In  Christ  we  have 
boldness,  and  access  with  confidence  by  the  faith  of  him,”  Eph.  3 : 12. 
Here  is  the  difference  betwixt  a man  related  to  Christ  and  a mere  stranger; 
the  stranger  knows  not  how  to  go  to  God,  God  stands  as  a judge,  he  is  as  a 
malefactor,  the  law  an  accuser,  sin  his  indictment,  and  what  is  the  issue? 
“ Every  mouth  is  stopped,  and  all  the  world  is  guilty  before  God,”  Rom. 

3 : 19.  But  he  that  is  related  to  Christ,  Christ  takes  him  by  the  hand,  and 

so  he  goes  with  boldness  and  confidence,  and  pleads  his  righteousness  before 
the  Father;  “ Who  shall  lay  any  thing  to  the  charge  of  God’s  elect  ? It  is 
God  that  justifieth  ? Who  is  he  that  condemneth  ? It  is  Christ  that  died, 
yea,  rather  that  is  risen  again,”  Rom.  8 : 34.  In  the  very  matter  and  cause 
of  justification,  wherein  no  man  can  stand,  or  dare  to  appear  or  show  his 
face  ; a Christian  coming  with  Christ  his  advocate,  he  dares  to  appear,  and 
to  plead  his  cause,  and  to  stand  upon  interrogatories  with  God  himself,  yea, 
and  to  ask  God  himself,  (humbly  and  with  reverence,)  What  he  hath  to  lay 
to  his  charge  ? What  more  he  will,  or  can  in  justice  require  for  satisfaction, 
than  his  surety  hath  done  for  him  ? 3.  We  are  related  to  the  covenant  of 

grace.  Before  vivification  we  had  no  such  relation,  “ At  that  time  ye  were 
without  Christ,  being  aliens  from  the  commonwealth  of  Israel,  and  strangers 
from  the  covenants  of  promise,”  Eph.  2 : 12.  But  now  the  covenant  is  ours, 
that  fountain  or  bundle  of  promises  is  ours,  God  is  our  God,  and  we  are  his 
people.  0 the  blessedness  of  this  privilege  ! “ Happy  is  the  people  that  be 
in  such  a case,  yea,  happy  is  the  people  whose  God  is  the  Lord,”  Psal.  144  : 
15.  The  covenant  is  reckoned  all  happiness,  it  contains  in  its  bowels  all  be- 
nefits in  heaven,  or  under  heaven,  as  a man  may  say  of  any  thing  he  hath 
in  possession,  This  is  mine,  so  may  they  that  are  in  covenant  with  God,  say, 
he  is  mine,  I have  God  himself  in  my  possession.  How  might  we  try  our 
vivification  even  by  this  communion  we  have  with  God  and  Christ,  and  the 
coveuant  of  grace  ? Christians  ! look  unto  your  own  hearts  ! have  you  not 
felt  in  your  approaches  to  God,  some  risings  or  workings  of  the  Spirit  of  the 


486  LOOKING  UNTO  JESUS.  [BOOK  IY. 

Lord,  concluding  the  pardon  of  your  sins  ? Hath  not  Christ  taken  you  by 
the  hand,  and  led  you  to  the  Father?  It  may  be  your  own  guilt  made  you 
afraid,  but  the  discovery  of  Jesus  your  righteousness,  made  you  bold  to  go 
to  God  ; you  felt  boldness  coming  in  on  this  ground,  because  all  your  ap- 
proaches or  drawings  near  to  God,  were  bottomed  on  Jesus;  hath  not  God 
married  you  to  himself?  Hath  he  not  conveyed  himself  (through  his  holy 
Spirit)  into  your  own  hearts  by  way  of  covenant  ? Hath  he  not  sometimes 
whispered  to  your  souls,  thou  art  mine  ? and  have  not  your  souls  echoed 
back  again  to  the  Lord,  thou  art  mine  ? Much  of  the  truth  of  all  this  would 
appear,  if  Christians  would  but  daily  observe  the  movings  of  their  own 
hearts;  for  as  he  that  hath  the  spirit  of  Satan,  shall  ever  find  him  putting 
on  and  provoking  to  evil,  so  he  that  hath  the  Spirit  of  God,  shall  most  (or 
at  least  frequently)  find  and  feel  it  active  and  stirring  in  the  heart,  to  the 
reforming  of  the  whole  man  ; the  holy  Spirit  is  not  idle,  but  he  rules  and 
governs,  and  maintains  his  monarchy  in  us,  and  over  us,  in  spite  of  the 
power  of  Satan,  and  privy  conspiracy  of  a man’s  own  flesh. 

5.  It  is  a life  of  a new  income,  I mean  of  a saving  income,  as  of  grace, 
power,  light,  &c.  Before  vivification  there  was  no  such  income,  a man  be- 
fore his  conversion  might  hear,  and  pray,  and  do  all  duties;  but  alas!  he 
feels  no  sweet,  no  power,  no  virtue,  no  communion  with  Christ.  If  I might 
appeal  unto  such,  I beseech  you  tell  me,  you  have  been  often  at  prayer, 
what  have  you  gotten  there  ? What  income  hath  appeared  ? If  you  an- 
swer truly,  you  cannot  but  say,  “ I went  to  prayer,  and  I was  satisfied  that 
I had  prayed;  I never  observed  whether  I had  got  any  power,  or  strength, 
any  thing  of  mortification  or  vivification  ; I never  found  any  lively  work  of 
God  in  my  soul,  either  in  prayer  or  after  prayer :”  Or  you  hav^e  been  often 
at  this  ordinance  of  hearing  the  word  ; what  have  you  gotten  there  ? What 
income  hath  appeared?  “Why,  truly  nothing  at  all;  it  may  be  a little 
more  knowledge,  but  nothing  that  I can  say  was  a saving  work  of  God  : 
some  one  that  sat  with  me  in  the  same  seat,  found  much  stirrings  of  God; 
Oh  what  meltings  ! cheerings,  warmings  of  the  Spirit,  had  such  a one,  and 
such  a one!  The  word  was  to  them  as  honey,  and  as  the  honey-comb;  but 
to  me,  it  was  as  dry  bread;  I found  no  sweet,  I got  no  good  at  all.”  Or, 
you  have  been  often  tossing  the  Bible,  and  you  have  observed  this  or  that 
promise;  but,  0 what  income  hath  appeared!  surely  nothing  at  all.  “I 
wonder  at  saints,  that  tell  of  so  much  sweetness,  and  comfort,  and  ravishing 
of  heart,  that  with  joy  they  should  draw  water  out  of  these  wells  of  salva- 
tion, whereas  I find  therein  no  joy,  no  refreshing  at  all.”  Ah  ! poor  soul ! 
thou  art  in  a sad  ca-se,  thou  art  not  yet  vivified,  thou  hast  not  the  life  of 
God  in  thee.  After  vivification,  thou  wilt  in  the  use  of  ordinances,  at  least 
sometimes,  if  not  frequently,  feel  the  saving  incomes  of  God.  In  prayer, 
thou  wilt  feel  the  Spirit  breathing  in,  and  carrying  up  thy  soul  above  itself, 
plainly  declaring  there  is  another  power  than  thy  own,  which  makes  thee 
not  only  to  exceed  others,  but  thyself  also;  in  hearing  of  the  word,  thou 
wilt  see  the  windows  of  heaven  set  wide  open,  and  all  manner  of  spiritual 
comforts  showered  down  upon  thee ; thou  wilt  hear  the  rich  treasury  of 
everlasting  glory  and  immortality  unlocked  and  opened,  so  that  thou  mayest 
tumble  thyself  amidst  the  mountains  of  heavenly  pearls  and  golden  plea- 
sures, joys  that  no  heart  can  comprehend,  but  that  which  is  weaned  from  all 
worldly  pleasures,  “ As  it  is  written,  how  beautiful  are  the  feet  of  them  that 
preach  the  gospel  of  peace,  and  bring  glad  tidings  of  good  things?”  Bom. 
10  : 15.  In  the  meditation  of  the  promises,  or  of  divine  love,  thou  wilt  find 
meltings,  quickenings,  encouragings,  filling  thy  heart  with  gladness,  and 
glorying,  and  thy  mouth  with  praises,  and  songs  of  rejoicings  : Oh  ! what 
fountains  of  life  are  the  promises  to  a living  man  ! to  a soul  that  is  vivified  ! 
"What  food,  what  strength,  what  life  is  a thought  of  Christ,  of  heaven,  and 


CHAP.  II.] 


LOOKING  UNTO  JESUS. 


487 


of  God’s  love  to  a spiritual  man  ? Whereas  all  these  glorious  things  of  the 
gospel,  are  to  the  natural  man  but  as  a withered  flower,  a sealed  book,  a dry 
and  empty  cistern,  he  hath  no  use  of  them. 

6.  It  is  a life  of  another  kind  or  manner.  Before  vivification  our  life 
was  but  death,  because  we  ourselves  were  but  dead  iu  sin,  even  whilst  alive, 
“ She  that  livcth  in  pleasure,  is  dead  while  she  liveth,”  1 Tim.  5 : 6. 
‘‘And  ye  were  dead  in  your  sins,  aud  the  uncircumcision  of  your  flesh,” 
Col.  2:13.  But  after  vivification  we  live,  How  live?  a spiritual  life,  “I 
live  by  the  faith  of  the  Son  of  God,”  Gal.  2 : 20,  an  heavenly  life,  “ For 
cur  conversation  is  in  heaven,  from  whence  also  we  look  for  the  Saviour, 
the  Lord  Jesus  Christ,”  Phil.  3 : 20,  an  immortal  life,  “ Christ  being  raised 
from  the  dead  dieth  no  more,  death  hath  no  more  dominion  over  him  ; — 
likewise  reckon  yourselves  to  be  dead  indeed  unto  sin,  but  alive  unto  God 
through  Jesus  Christ  our  Lord,”  Rom  6:9,  11.  You  know  the  meaning 
of  Christ,  “Whosoever  liveth,  and  believeth  in  me,  shall  never  die,”  John 
11  : 26,  he  shall  never  die  a spiritual  death,  never  come  under  the  dominion 
of  sin,  never  totally  fall  away  from  grace ; that  incorruptible  seed  by  which 
he  is  regenerate  shall  abide  in  him  for  ever.  “ If  Christ  be  in  you,  the 
body  is  dead  because  of  sin,  but  the  Spirit  is  life  because  of  righteousness,” 
Rom.  8 : 10,  the  body  indeed  is  subject  to  corporal  death,  through  the  re- 
mainders of  sin,  but  the  spirit  is  life,  even  that  little  spark  of  grace,  through 
the  most  perfect  righteousness  of  Christ  imputed,  is  life  here,  and  shall  be 
life  hereafter,  even  for  ever.  And  herein  is  our  vivification  answerable  to 
Christ’s  resurrection,  “Like  as  Christ  was  raised  up  from  the  dead,  by  the 
glory  of  the  Father,”  raised  up  to  a new  life,  “even  so  we  also  should  walk 
in -newness  of  life,”  Rom.  6 : 4. 

For  the  second  question,  how  is  this  conformity  or  vivification  wrought  ? 
I shall  answer  only  to  the  state,  and  so  our  vivification  is  usually  wrought 
in  us  in  this  manner.  As,  first,  In  the  understanding.  Secondly  in  the 
will. 

First,  The  understanding  lets  in  the  verity  and  truth  of  what  the  gospel 
hath  recorded,  “ in  him  was  life,  and  the  life  was  the  light  of  men,  John 
1 : 4. — I am  the  bread  of  life,  he  that  cometh  to  me  shall  never  hunger,  and 
he  that  believeth  on  me  shall  never  thirst,  John  6 : 35. — I am  the  resur- 
rection and  the  life,  he  that  believeth  in  me,  though  he  were  dead,  yet  shall 
he  live,  John  11  : 25. — I am  the  way,  the  truth,  and  the  life,  John  14  : 6. — 
And  this  is  the  record  that  God  hath  given  to  us  eternal  life,  and  this  life 
is  in  his  Son ; he  that  hath  the  Son  hath  life,  and  he  that  hath  not  the  Son, 
hath  not  life,”  1 John  5 : 11,  12. 

2.  This  light  let  in,  the  understanding  thence  inferreth  as  to  a man’s 
own  self,  that  by  the  assistance  of  the  Spirit  of  holiness  who  raised  up  Jesus 
from  the  dead,  it  is  possible  for  him  to  attain  this  life ; others  have  attained 
it,  and  why  not  he?  “You  hath  he  quickened  who  were  dead  in  tres- 
passes and  sins;”  here  is  a precedent  for  a sin-sick  soul ; “ in  time  past  ye 
walked  according  to  the  course  of  this  world,  according  to  the  prince  of  the 
power  of  the  air,  the  spirit  that  now  worketh  in  the  children  of  disobe- 
dience,” Eph.  2 : 1,  2,  this  was  the  state  of  the  Ephesians,  But  were  they 
all  ? No,  no  ; ye,  and  we  also,  “ among  whom  also  we  had  all  our  conver- 
sations in  times  past. — But  God  who  is  rich  in  mercy  for  his  great  love, 
wherewith  he  loved  us,  even  when  we  were  dead  in  sins,  hath  quickened 
us  together  with  Christ, — That  in  ages  to  come  he  might  show  the  exceed- 
ing riches  of  his  grace  in  his  kindness  towards  us  through  Christ  Jesus,” 
verse  3,  4,  5,  6,  7.  Christ’s  dealings  with  some  are  as  flags  and  patterns 
of  mercy  hung  forth  to  tell,  and  to  bring  others  in  : whence  the  understand- 
ing infers,  “It  is  possible  for  a dead  soul,  yea,  for  my  dead  soul  to  live; 
others  have  lived,  aud  why  may  not  I ? I discover  in  those  Scriptures, 


488 


LOOKING  UNTO  JESUS. 


[BOOK  IT. 


even  m these  precedents,  a door  of  hope  to  myself,”  why  u Lord,  if  thou 
wilt,  thou  canst  make  me  clean,  Matth.  8 : 2. — yea,  if  I may  but  touch  thy 
garments,  I shall  be  whole,  Matth.  9 : 21,  if  thou  wouldst  but  say,  0 ! ye 
dry  bones  hear  the  word  of  the  Lord,  then  breath  would  enter  into  me,  and 
I should  live,”  Ezek.  87  : 4,  5.  Surely  if  Christ  be  risen  again  from  the 
dead,  there  is  no  impossibility  but  I may  rise,  if  others  have  been  raised  by 
the  virtue  of  Christ’s  resurrection,  why  may  not  I ?”  However,  this  may 
seem  to  be  little  or  nothing,  yet  considering  the  soul  in  a mourning,  dark, 
disconsolate  frame,  under  deep  apprehensions  of  sin,  guilt  and  wrath  ; full 
of  confusions,  distractions,  despondencies,  staggering  and  sinking  terrors  ; it 
will  find  it  something  ; yea,  it  will  look  on  it  as  a glorious  work  to  discover 
but  the  morning  star  through  so  much  darkness,  any  thing  of  life,  in  such 
a valley,  and  shadow  of  death. 

3.  The  understanding  hath  yet  some  brighter  believing  beams  ; it  confi- 
dently closeth  with  this  truth,  that  it  is  the  will  of  the  Lord  that  he  should 
come,  and  live,  and  believe,  and  lay  hold  on  Christ;  it  apprehends  the  particu- 
lar designs  of  mercy  to  him,  and  doth  really  principle  the  soul  with  this,  that 
God  doth  particularly  call,  invite,  and  bid  him  come  to  Christ  the  fountain 
of  life,  for  life.  Now  the  understanding  takes  in  general  gospel  calls  in  par- 
ticular to  himself,  “ It  is  my  poor  languishing  soul  which  the  Lord  speaks 
to,  when  he  says,  “ Come  to  me  all  ye  that  are  weary,  and  I will  give  you 
rest,  Matth.  11  : 28. — x\wake,  thou  that  sleepest,  and  rise  from  the  dead, 
and  Christ  shall  give  thee  light,”  Epb.  5 : 14.  Surely  this  is  a great  work 
when  set  home  by  the  Lord,  that  the  soul  acts  in  its  addresses  to  Christ  in 
the  strength  of  a particular  call  from  God. 

2.  And  now  the  answer  to  this  call  is  wrought  up  in  the  renewed  will; 
as  thus, — 

1.  The  will  summons  all  its  confidences,  and  calls  them  off  from  every 
other  bottom  to  bestow  them  wholly  upon  Christ;  and  this  consists  in  our 
voluntary  renouncing  of  all  other  helps,  excepting  Jesus  Christ  alone  ; now 
the  soul  says  to  idols,  “ Qet  ye  hence,  Ashur  shall  not  save  us,  we  will  not 
ride  upon  horses,  neither  will  we  say  any  more  to  the  works  of  our  hands, 
ye  are  our  gods,”  Ilos.  14:8.  u Ashur  shall  not  save  us,”  not  only  can- 
not, but  shall  not  save  us;  now  as  the  soul  is  dissatisfied  in  judgment,  as 
to  the  resting  on  anything  but  Christ  alone,  so  the  heart  and  will  is  dis- 
affected to  all  other  helps  but  Christ  alone;  now  it  renounceth  its  owa 
righteousness,  and  worthiness,  not  only  because  of  their  inability  to  save, 
but  mainly  because  their  glory  is  swallowed  up  in  that  unmatebable  excel- 
lency, which  appears  in  the  way  of  life  and  salvation  by  Jesus  Christ.  It 
calls  home  dependence  from  every  other  object. 

2.  Hereupon  there  is  a willing  and  cheerful  receiving  of  Christ,  and 
resignation  of  ourselves  to  his  actual  disposal,  to  quicken  us,  and  save  us 
in  his  own  way.  A great  part  of  the  answer  of  faith  to  the  call  of  Christ 
lies  in  this ; for  as  faith  sees  life  and  salvation  in  the  hands  of  Christ,  so  it 
considers  it  to  be  given  forth  in  the  methods  of  Christ ; and  so  believing 
lies  not  only  in  assent,  but  consent  of  heart,  that  Christ  shall  save  us  in 
his  own  way;  this  is  called  u a receiving  of  Christ;  as  many  as  received 
him,  to  them  he  gave  power  to  become  the  Sods  of  God,”  John  1 : 12. 
Many  a soul  would  be  saved  by  Christ,  that  sticks  and  boggles  at  his 
methods ; they  will  not  pass  to  happiness  by  holiness,  nor  set  him  up  as  a 
King  and  Lord,  whom  they  could  consent  to  set  up  as  a Saviour:  oh  ! but 
now  Christ  that  “ stood  at  the  door  and  knocked,”  Rev.  8 : 10,  is  received 
in  ; consent  hath  made  up  the  match,  and  the  door  is  opened  that  never 
shall  be  shut  again. 

3.  Upon  this  follows  the  soul’s  resting  and  relying;  the  soul’s  confidence 
and  dependence  upon  Jesus  Christ  for  life  and  for  salvation ; this  closeth 


CHAP.  II.] 


LOOKING  UNTO  JESUS. 


489 


up  the  whole  business  of  believing  unto  righteousness ; those  various  expres- 
sions used  in  scripture  of  “ committing  our  way  and  selves  to  God  ; of  cast- 
ing our  care  upon  God,  of  rolling  ourselves  on  him,  of  trusting  in  him  and 
hoping  in  his  mercy,  &c.,  wrapt  up  in  faith  in  this  affiance,  dependence,  not 
without  some  mixture  of  confidence,  and  resolved  resting  upon  Jesus  Christ; 
a clear  beholding  of  God  in  Christ,  and  of  Christ  in  the  promises  doth 
present  such  variety  and  fulness  of  arguments  to  bear  up  hope  and  affiance, 
that  the  heart  is  resolved ; and  so  resolved  that  we  commit  ourselves,  and 
give  our  souls  in  charge  to  Christ,  “ I know  whom  I have  believed,  and  I 
persuaded  he  is  able  to  keep  that  which  I have  committed  unto  him  against 
that  day,”  2 Tim.  1.12;  1 Pet.  4 : 19. 

4.  The  upshot  of  all  is  this,  that  the  same  close  which  the  soul  makes 
in  believing  with  Jesus  Christ  as  to  justification  and  righteousness,  is  not 
fruitless  to  this  effect  of  conveying  life  and  virtue  from  Jesus  Christ  as  to 
grace  and  holiness ; for  that  union  which  then  and  thereby  comes  to  be 
enjoined  with  Christ,  is  such  an  union  as  is  fruitful  in  begetting  a quicken- 
ing power  and  principle  in  heart;  and  this  is  that  which  we  ordinarily 
intend  by  saying,  saving  faith  to  be  operative ; that  faith  which  brings 
forth  nothing  of  holiness,  what  is  it  but  a dead  faith  ? “As  the  body  with- 
out the  spirit  is  dead,  so  faith  without  works  is  dead  also,”  James  2 : 26. 
Justification  and  sanctification  are  twins  of  a birth;  and  hence  it  is  that 
vivification  (which  is  one  part  of  sanctification)  is  wrought  in  the  soul  after 
the  self  same  manner;  as,  1.  The  understanding  is  enlightened.  2.  The 
will  is  changed.  8.  All  the  affections  are  renewed.  4.  The  internals  being 
quickened,  there  ensueth  the  renewing  of  the  body  with  the  outward  actions, 
life,  and  conversation.  And  now  is  fulfilled  that  saying  of  Christ  in  a 
spiritual  sense,  “ The  hour  is  coming,  and  now  is,  when  the  dead  shall  hear 
the  voice  of  the  Son  of  God,  and  they  that  hear  shall  live,”  John  5 : 25. 
Now  is  the  soul  vivified,  now  it  begins  to  live  the  life  of  God,  now  it  feels 
the  power  of  Christ’s  resurrection,  and  is  made  conformable  to  it : and 
immediately  upon  this,  joy  is  made  in  heaven  by  the  angels,  God  himself 
applauding  it,  “ For  this  my  Son  was  dead,  and  is  alive,  he  was  lost,  and 
is  found,”  Luke  15  : 24. 

Thus  is  the  state  of  vivification  wrought.  I know  it  is  not  in  all  men 
after  one  manner  for  every  circumstance;  the  methods  of  God  are  exceed- 
ing various,  and  we  cannot  limit  the  Holy  One  of  Israel;  I have  sometimes 
concerning  this,  desired  the  communications  of  other’s  thoughts,  whom  I 
looked  upon  as  such,  who  had  more  than  ordinary  communion  with  Christ’s 
Spirit;  and  from  one  of  such  I received  this  answer,  “I  must  profess  to 
you,  I have  in  all  my  speculations  in  divinity,  found  dissatisfaction  in  the 
writings  of  men  in  nothing  more,  than  in  the  work  of  clear  and  distinct 
conceptions  concerning  regeneration,  which  yet  is  of  such  a cardinal 
importance,  as  that  the  great  doors  of  heaven  move  upon  the  hinges  of 
it;  the  Lord  enlighten  us  more,  for  we  see  but  in  part,  and  prophecy  but 
in  part.” 

For  the  third  question,  What  are  the  means  of  this  conformity  or  vivifi- 
cation which  we  must  use  on  our  parts?  I shall  answer  herein  both  to  the 
state  and  growth  of  our  vivification.  As, — 

1.  Wait  and  attend  upon  God  in  the  ministry  of  the  word,  this  is  a mean 
whereby  Christ  ordinarily  effecteth  this  vivification  By  this  means  it  was 
that  those  dead  bones  were  quickened  in  Ezekiel’s  prophecy,  viz. : By  the 
prophet’s  prophesying  upon  them,  “And  he  said  unto  me,  son  of  man, — 
prophesy  upon  these  bones,  and  say  unto  them,  O ! ye  dry  bones,  hear  the 
word  of  the  Lord,”  Ezek.  87  : 4.  And  by  this  means  it  is  that  dead  souls 
are  quickened,  the  ministry  of  the  word  is  the  trumpet  of  Jesu3  Christ;  when 


490  LOOKING  UNTO  JESUS.  [BOOK  IV. 

that  sounds,  who  knows  but  he  may  quicken  the  dead  ? Hearken  therefore 
to  this  word  of  God. 

2.  Act  faith  upon  the  Lord  Jesus  Christ  as  to  justification.  As  is  the 
clearness  and  fixedness  of  our  souls  in  bottoming  ourselves  on  Christ  for 
righteousness ; so  will  be  our  quickness,  and  successful  progress  in  the 
work  of*  holiness;  because  “ Mary’s  sins,  which  were  many,  were  forgiven 
her,  therefore  she  loved  much;  but  to  whom  little  is  forgiven,  the  same 
loveth  little//  Luke  7 : 47.  Many  a soul  loseth  much  of  vivification,  for 
want  of  clearness  in  its  justification,  or  for  want  of  settledness  and  stronger 
measure  of  acting  faith.  Oh!  what  life  would  be  raised  as  to  holiness? 
What  working,  binding,  filling  the  laws  of  love,  retribution  and  thankful- 
ness would  there  be,  when  we  see  ourselves  clearly  reconciled  with  God,  and 
wrapt  up  in  the  foldings  of  everlasting  love? 

3.  Trace  every  ordinance,  and  every  duty  for  the  appearings  of  the 

Son  of  God.  Be  much  in  prayer,  hearing,  reading,  and  fellowship  with 
the  saints,  living  in  the  fulness  of  sacraments ; be  much  in  secret  con- 
versings with  God,  in  meditation,  expostulation,  inquiries  and  searchings; 
and  (which  is  a precious  work)  be  much  in  diligent  watching,  of  hearken- 
ing and  listening  to  the  movings,  workings,  hints,  and  intimations  of  the 
Spirit  of  God;  be  much  in  observing  the  methods,  and  interpreting  the 
meanings  and  language  of  God  in  all  his  secret  dispensations  with  the 
soul ; certainly  there  will  be  abundance  of  the  life  of  God  conveyed  to 
him  that  walks  in  these  paths,  “ Blessed  are  they  that  dwell  in  thy  house,” 
might  David  well  say,  aud  one  reason  is  pertinent  to  this  case,  because  “in 
your  Father’s  house  is  bread  enough  and  to  spare,”  Luke  15  : 17,  while  the 
prodigal  that  goes  out  from  it  shall  feed  upon  husks,  and  with  Ephraim 
swallow  up  the  east  wind.  Oh  for  a spirit  of  prayer,  meditation  ! &c.  Oh 
for  a spirit  even  swallowed  up  in  communion  with  God  ! “ Thou  meetest 

him  that  worketh  righteousness,  and  those  that  remember  thee  in  thy  ways,” 
Isa.  64 : 5. 

4.  Look  much  at  Christ  raised,  Christ  glorified : Christ’s  resurrection 
was  the  beginning  of  his  glory,  and  therein  is  comprehended  both  the 
glory  that  draws  desires  towards  Christ,  and  the  grace  aud  power  that 
established  faith  in  its  dependency,  “ They  looked  unto  him  and  were 
lightened,”  Psal.  34  : 5.  Unto  thee  I lift  mine  eyes,  0 thou  that  dwellest 
in  the  heaveus ; behold  as  the  eyes  of  the  servants  look  unto  the  hand  of 
their  master,  and  as  the  eyes  of  a maiden  unto  the  hand  of  her  mistress,  so 
our  eyes  wait  upon  the  Lord  our  God,”  Fs.  123  : 1,  2.  It  is  said  of  Moses, 
that  “ he  endureth  affliction,  as  seeing  him  who  is  invisible,”  lleb.  11  : 27. 
Oh  ! could  we  but  keep  our  hearts  in  a more  constant  view,  and  believing 
meditation  of  the  glory  of  Christ,  our  faces  would  certainly  bring  some 
beams  of  divinity  with  them  from  the  mount,  “ We  all  with  open  face, 
beholding  as  in  a glass,  the  glory  of  the  Lord,  are  changed  into  the  same 
image,  from  glory  to  glory,”  2 Cor.  3 : 18.  The  very  beholding  of  Christ 
hath  a mighty  conforming  and  assimilating  virtue  to  leave  the  impressions 
of  glory  upon  our  spirits. 

5.  See  our  own  personal  vivification  linked  inseparably  unto,  and  bot- 
tomed immovably  upon  the  resurrection  of  Christ : when  we  can  by  faith 
get  a sight  of  this,  it  is  not  to  speak  how  courageously  and  successfully 
the  soul  will  grapple  in  the  controversies  of  the  Lord  against  the  devil,  and 
our  own  deceitful  hearts;  with  what  strength  could  Joshua,  Gideon,  &c. 
go  on,  when  backed  with  a promise,  and  their  spirits  settled  in  the  per- 
suasion of  it?  And  what  use  will  the  promises  be  in  this  kind  ? And 
(more  than  all)  the  life  and  resurrection  of  Jesus  Christ,  when  we  can 
clearly  and  steadfastly  rest  upon  this  ; that  there  is  an  inseparable  con- 
nexion betwixt  the  resurrection  of  Christ  and  our  personal  holiness,  aud 


CHAP.  II. 


LOOKING  UNTO  JESUS. 


491 


perseverance  to  the  end  ? 0 that  I could  act  my  faith  more  frequently  o' 

Christ’s  resurrection  ! so  that  at  last  I could  see  it  by  the  light  of  God  to 
be  a destinated  principle  of  my  vivification  in  particular  ! what  a blessed 
means  would  this  be  ? 

6.  Walk  as  we  have  Christ  Jesus  for  an  example.  This  example  of 
Christ,  though  it  be  not  ours,  as  it  is  the  Socinians  totum  Christ i ; yet 
certainly  it  yields  much  to  our  vivification  : who  can  deny  but  that  acting 
with  the  pattern  ever  in  one’s  eye  is  very  advantageous?  Come  then,  and 
if  we  would  live  the  life  of  God,  let  us  live  as  Christ  lived  after  his  resur- 
rection. But  how  is  that  ? I answer, 

1.  See  that  we  return  to  the  grave  no  more;  take  heed  of  ever  returning 
to.  our  former  state ; you  may  say,  What  needs  this  caveat?  Hath  not 
Christ  said,  “ He  that  liveth  and  believeth  in  me  shall  never  die,  or  never 
fall  away  ?”  I answer,  It  is  true,  they  shall  never  totally  and  finally  fall 
away,  yet  they  may  fall  foully  and  fearfully;  they  may  lose  that  strength 
and  vigor,  that  sense  and  feeling  which  sometimes  they  had;  they  may 
draw  so  nigh  to  the  grave,  as  that  both  by  themselves  and  others,  they  may 
be  accounted  amongst  them  that  go  down  to  the  pit,  “ free  among  the 
dead,”  as  Heman  saith  of  himself,  Psal.  88  : 5.  The  apostle  saith  some- 
thing that  might  even  startle  Christians  : he  tells  of  some,  “ who  have 
been  ouce  enlightened,”  (by  the  word)  “ and  have  tasted  of  the  heavenly 
gift,”  (some  flashes  of  inward  joy  and  peace)  “and  were  made  partakers 
of  the  Holy  Ghost,”  (the  common  gifts  and  graces  of  the  Spirit)  “and 
have  tasted  the  good  word  of  God,”  (have  found  some  relish  in  the  sweet 
and  saving  promises  of  the  gospel)  “ and  the  powers  of  the  world  to  come  ;” 
(have  had  some  refreshing  apprehensions  of  the  joy  and  glory  in  heaven) 
“and  yet  fall  away,”  (by  a total  apostasy),  Ileb.  6 : 4,  5,  6.  Christians, 
how  far  goes  this  ? I know  it  is  said  only  of  such  who  have  a name  to 
live,  and  no  more  : but  surely  it  gives  a warning  to  us  all  that  we  come  not 
nigh  the  verge,  the  brink  of  the  grave  again ; let  us  not  give  way  to  any 
one  sin,  so  as  to  live  in  it,  or  to  continue  in  it. 

2.  Let  us  evidence  our  resurrection ; Christ  being  raised,  he  showed 
himself  alive  by  many  infallible  proofs ; so  let  us  evidence  our  vivification 
by  many  infallible  proofs,  (i.  e .)  let  us  “yield  ourselves  unto  God,  as  those 
that  are  alive  from  the  dead,”  Bom.  6 : 13,  let  us  walk  as  men  of  another 
world.  “ If  ye  be  risen  with  Christ,  seek  the  things  which  are  above, 
where  Christ  sitteth  on  the  right  hand  of  God,”  Col.  3 : 1,  let  us  serye  God 
in  holiness  and  righteousness  all  the  days  of  our  life ; surely  this  is  the  end 
for  which  we  are  delivered  out  of  the  hands  of  our  enemies,  sin,  death  and 
hell,  “Ye  were  sometimes  darkness,”  (during  your  abode  in  the  grave  of 
sin),  “ but  now  (being  risen)  ye  are  light  in  the  Lord,  walk  therefore  as 
children  of  light,”  Eph.  5 : 8.  Walk,  (i.  e.)  bestir  yourselves  in  the  works 
of  God,  “Arise,  shine,  for  thy  light  is  come,  and  the  glory  of  the  Lord  is 
risen  upon  thee,”  Isa.  60  : 1.  When  God  doth  let  the  Sun  of  righteous- 
ness arise,  it  is  fit  that  we  should  be  about  the  business  of  our  souls.  We 
see  that  the  night  is  dedicated  to  rest,  and  therefore  God  that  doth  order 
all  things  sweetly,  draws  a curtain  of  darkness  about  us,  which  is  friendly 
to  rest;  like  a nurse,  that  when  she  will  have  her  little  one  sleep,  casts  a 
cloth  over  the  face,  and  hides  the  light  every  way : but  when  this  natural 
sun  ariseth,  then  men  go  out  to  their  work ; so  must  we,  though  in  the 
darkness  of  the  night  wo  snorted  in  sin,  yet  now  we  must  bestir  ourselves, 
seeing  the  sun  of  the  spiritual  world  is  risen  over  us. 

And  yet  when  all  is  done,  let  us  not  think  that  our  vivification  in  this 
life  will  be  wholly  perfect ; as  it  is  with  our  mortification,  in  the  best,  it  is 
but  an  imperfect  work ; so  it  is  with  our  vivification,  it  is  only  gradual,  and 
never  perfected  till  grace  be  swallowed  up  in  glory.  Only  let  us  ever  be 


492 


LOOKING  UNTO  JESUS. 


[book  iv. 


in  the  use  of  means,  and  let  us  endeavor  a farther  renovation  of  the  new 
man,  adding  one  grace  to  another,  “ To  faith  virtue,  to  virtue  knowledge, 
to  knowledge  temperance,  to  temperance  patience,  to  patience  godliness,” 
&c.  2 Pet.  1 : 5,  6,  till  we  “ perfect  holiness  in  the  fear  of  God/’  2 Cor. 

7:1,  till  we  shine  with  those  saints  in  glory  at  the  perfect  day. 

Thus  far  we  have  looked  on  Jesus,  as  our  Jesus  in  his  resurrection, 
and  during  the  time  of  his  abode  on  earth.  Our  next  work  is  to  look  on 
Jesus  carrying  on  the  great  work  of  our  salvation  in  his  ascension  into 
heaven ; and  in  his  session  at  God’s  right  hand  ; and  in  his  mission  of  the 
holy  Spirit. 

Mark  16  : 19.  “ So  then  after  the  Lord  had  spoken  unto  them,  he  was 

received  up  into  heaven,  and  sat  on  the  right  hand  of  God.” 

Heb.  4 : 14.  “ Seeing  theu  that,  we  have  a great  high-priest  that  is 

passed  into  the  heavens,  Jesus  the  Son  of  God,  let  us  hold  fast  our  pro- 
fession.” 

Heb.  8 : 1,  2.  “Now  of  the  things  which  we  have  spoken,  this  is  the 
sum  ; we  have  such  an  high-priest,  who  is  set  on  the  right  hand  of  the 
throne  of  the  majesty  in  the  heavens;  a minister  of  the  sanctuary,  and  of 
the  true  tabernacle,  which  the  Lord  pitched  and  not  man.” 


LOOKING  UNTO  JESUS, 


IN  HIS  ASCENSION,  &c. 


THE  FOURTH  BOOK.  — PART  Y. 

CHAPTER  I. 

Looking  unto  Jesus, — who  is  set  down  at  the  right  hand  of  the  throne  of  God. 

Heb.  12  : 2. 


Sect.  I. — Of  Christ's  Ascension , and  the  manner  how. 

Thus  far  we  have  traced  Jesus  in  his  actings  for  us,  “ Until  the  day  in 
which  he  was  taken  up/’  Acts  1 : 2.  That  which  immediately  follows,  is 
his  ascension,  session  at  God’s  right  hand,  and  mission  of  his  Holy  Spirit; 
in  prosecution  of  which,  as  in  the  former,  1 shall  first  lay  down  the  object, 
and  secondly,  direct  you  how  to  look  upon  it. 

The  object  is  threefold:  1.  He  ascended  into  heaven.  2.  He  sat  down 
at  God’s  right  hand.  3.  He  sent  down  the  Holy  Ghost. 

1.  For  the  ascension  of  Christ,  this  was  a glorious  design,  and  contains  in 
it  a great  part  of  the  salvation  of  our  souls.  In  prosecution  of  this,  I shall 
show,  1.  That  he  ascended.  2.  How  he  ascended.  3.  Whither  he  as- 
cended. 4.  Why  he  ascended. 

1.  That  he  ascended.  1.  The  types  prefigure  it,  “ Then  said  the  Lord 
to  me,  This  gate  shall  be  shut,  it  shall  not  be  opened;  it  is  for  the  prince; 
the  prince  he  shall  sit  in  it,  to  eat  bread  before  the  Lord  ; he  shall  enter  by 
way  of  the  porch  of  that  gate,  and  shall  go  out  by  the  way  of  the  same,” 
Ezek.  44  : 2,  3.  As  the  gate  of  the  holy  of  holies  was  shut  against  every 
man  but  the  high-priest,  so  was  that  gate  of  heaven  shut  against  all,  so  that 
none  could  enter  in  by  their  own  virtue  and  efficacy,  but  only  our  prince 
and  great  high-priest,  the  Lord  Jesus  Christ,  indeed  he  hath  opened  it  for 
us,  and  entered  into  it  in  our  place  and  stead, “ Whither  the  forerunner 
is  for  us  entered,  even  Jesus,'  made  an  high-priest  for  ever  after  the  order 
of  Melchisedec,”  Heb.  6 : 20.  2.  The  prophets  foresaw  it,  “I  saw  in  the 

night-visions,  and  behold  one  like  the  Son  of  man  came  with  the  clouds  of 
heaven,  and  came  to  the  Ancient  of  days,  and  they  brought  him  near  before 
him,  and  there  was  given  him  dominion,  and  glory,  and  a kingdom,”  Dan. 
7 : 13,  14.  3.  The  evangelists  relate  it,  u He  was  received  up  into  heaven, 

Mark  16  : 19.  He  was  carried  up  into  heaven,”  Luke  24  : 51.  4.  The 

eleven  witnessed  it,  “ For  while  they  beheld,  he  was  taken  up,  and  a cloud 
received  him  out  of  their  sight,”  Acts  1:9.  5.  The  holy  angels  speak  it, 

“ For  while  they  looked  steadfastly  toward  heaven  as  he  went  up,  behold 

(493) 


494 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 


two  men  stood  by  them  in  white  apparel ; which  also  said,  Ye  men  of  Gali- 
lee, why  stand  ye  gazing  up  into  heaven.  This  same  Jesus  which  is  taken 
up  from  you  into  heaven,  shall  come  in  like  manner  as  ye  have  seen  him  go 
into  heaven,”  Acts  1 : 10,  11.  6.  The  blessed  apostles  in  their  several 

epistles  ratify  and  confirm  it,  “When  he  ascended  up  on  high,  he  led  cap- 
tivity captive,  and  gave  gifts  unto  men, — he  that  descended,  is  the  same 
also  that  descended  up  far  above  all  heavens,”  Eph.  4 : 8,  10.  “Who  is 
gone  into  heaven,  and  is  on  the  right  hand  of  God  : angels,  and  authorities, 
and  powers,  being  made  subject  unto  him,”  1 Pet.  3 : 22. 

2.  How  he  ascended.  The  manner  of  his  ascension  is  discovered  in 
these  particulars:  — 1.  He  ascended,  blessing  his  apostles.  “While  he 
blessed  them,  he  was  parted  from  them,  and  carried  up  into  heaven,”  Luke 
24  : 51.  It  is  some  comfort  to  Christ’s  ministers,  that  though  the  world 
hate  them,  Christ  doth  bless  them ; yea,  he  parted  with  them  in  a way  of 
blessing ; as  Jacob  leaving  the  world  blessed  his  sons,  so  Christ  leaving  the 
world,  blessed  his  apostles,  and  all  the  faithful  ministers  of  Christ,  unto  the 
end  of  the  world.  Some  add,  that  in  these  apostles,  not  only  ministers,  but 
all  the  elect  to  the  end  of  the  world  are  blessed  : The  apostles  were  then 
considered  as  common  persons,  receiving  this  blessing  for  all  of  us;  and  so 
these  words  uttered  at  the  same  time,  are  usually  intrepreted,  “ Lo,  I am 
with  you  always  even  to  the  end  of  the  world,”  Matth.  28  : 20.  This  was 
the  last  thing  that  Christ  did  on  earth,  to  show  that  by  his  death,  he  had 
redeemed  us  from  the  curse  of  the  law,  and  that  now  going  to  heaven,  he  is 
able  “ to  bless  us  with  all  spiritual  blessings  in  heavenly  places,”  Eph.  1 : 3. 

2.  He  ascended  visibly  in  the  view  of  the  apostles,  “ While  they  beheld, 
he  was  taken  up,”  Acts  1 : 9,  he  was  not  suddenly  snatched  from  them,  as 
Elijah  was,  nor  secretly  and  privily  taken  away  as  Enoch  was;  but  in  the 
presence  of  them  all,  both  his  apostles  and  disciples,  he  ascended  up  into 
heaven  : but  why  not  in  view  of  all  the  Jews,  that  so  they  might  know  that 
he  was  risen  again,  and  gone  to  heaven  ? Surely  this  was  the  meaning,  God 
would  rather  that  the  main  points  of  faith  should  be  learned  by  hearing, 
than  by  seeing;  however  Christ’s  own  disciples  were  taught  the  same  by 
sight,  that  they  might  better  teach  others  which  should  not  see,  yet  the 
ordinary  means  to  come  by  faith  is  hearing,  “ how  should  they  believe  in 
him  of  whom  they  have  not  heard  ? — So  then  faith  cometh  by  hearing,  and 
hearing  by  the  word  of  God.”  And  as  for  the  Jews,  saith  the  apostle, 
“ Have  they  not  heard?  Yes,  verily,  their  sound  went  into  all  the  earth, 
and  their  words  unto  the  end  of  the  world,”  Rom.  10  : 11,  17,  18. 

3.  He  ascended  principally  by  the  mighty  power  of  his  Godhead;  thus 
never  any  ascended  up  into  heaven  but  Jesus  Christ ; for  though  Enoch  and 
Elijah  were  assumed  into  heaven,  yet  not  by  their  own  power,  nor  by  them- 
selves, it  was  God’s  power  by  which  they  ascended,  and  it  was  by  the  help 
and  ministry  of  angels,  “ There  appeared  a chariot  of  fire,  and  horses  of 
fire,  and  Elijah  went  up  by  a whirlwind  into  heaven,”  2 Kings  2 : 11. 

4.  He  ascended  in  a cloud,  “ While  they  beheld,  he  was  taken  up,  and  a 
cloud  received  him  out  of  their  sight,”  Acts  1 : 9.  Hereby  he  shows  that 
he  is  Lord  of  all  the  creatures;  he  had  already  trampled  upon  the  earth, 
walked  upon  the  sea,  vanquished  hell  or  the  grave,  and  now  the  clouds  re- 
ceived him,  and  the  heavens  are  opened  to  make  way  for  this  King  of  glory 
to  enter  in.  When  Christ  shall  come  again,  it  is  said  that  he  shall  come 
in  the  clouds  of  heaven,  with  power  and  great  glory,”  Matth.  24  : 30. 
“ Hereafter  shall  ye  see  the  Son  of  man  sitting  at  the  right  hand  of  power, 
and  coming  in  the  clouds  of  heaven,”  Matth.  26  : 24.  Which  verifies  that 
saying  of  the  angel,  “This  same  Jesus  which  is  taken  up  from  you  into 
heaven,  shall  so  come  in  like  manner  as  ye  have  seen  him  go  into  heaven,” 
Acts  1:11.  He  went  up  in  clouds,  and  he  shall  come  again  in  clouds. 


CHAP,  i ] 


LOOKING  UNTO  JESUS. 


495 


5.  He  ascended  with  the  sound  of  a trumpet;  not  on  earth,  sounding 
Hosanna,  but  in  heaven  crying  Hallelujah  ; so  the  Psalmist,  “ God  is  gone 
up  with  a shout,  the  Lord  with  the  sound  of  a trumpet, ” Psa.  47  : 5.  Cer- 
tainly great  joy  was  in  heaven  at  Christ’s  ascending  thither;  the  very 
angels  struck  up  their  harps,  and  welcomed  him  thither  with  hymns  and 
praises. 

6.  He  ascended  in  triumph,  as  a Roman  victor  ascended  to  the  capitol, 
or  as  David  ascended  after  his  conquest  up  to  Zion.  Now  we  read  of  two 
triumphal  acts  in  Christ’s  ascension,  whereof  the  first  was  his  leading  of 
his  captives,  and  the  second  was  the  dispensing  of  his  gifts ; the  apostle 
and  the  Psalmist  join  both  together,  “When  he  ascended  up  on  high,  he 
led  captivity  captive,  and  gave  gifts  unto  men,”  Psa.  68  : 18.  Eph.  4 : 8. 
1.  He  led  them  captive,  who  had  captivated  us,  death  was  led  captive 
without  a sting,  hell  was  led  captive  as  one  that  had  lost  her  victory,  the 
law  was  led  captive,  being  rent  and  fastened  to  his  cross,  as  it  were,  en- 
sign-ways, the  serpent’s  head  being  bruised,  was  led  before  him  in  triumph, 
as  was  Goliath’s  head  by  David  returning  from  the  victory;  and  this  was 
the  first  act  of  his  triumph.  2.  He  gave  gifts  unto  men  : this  was  as  the 
running  of  conduits  with  wine,  or  as  the  casting  abroad  of  new  coin,  or  as 
the  shutting  up  of  Christ’s  triumph  in  his  ascension  up  to  heaven  : what 
these  gifts  were,  we  shall  speak  in  his  mission  of  the  Holy  Ghost ; only 
thus  much  for  the  present. 

Sect.  II. — Of  the  place  xchither  he  ascended. 

3.  Whither  he  ascended,  the  gospel  tells  us  into  heaven  : only  Paul 
saith,  that  “ he  ascended  far  above  all  heavens,”  Eph.  4 : 10.  But  the 
meaning  is,  he  went  above  all  these  visible  heavens,  into  those  heavenly 
mansions  where  the  angels  and  the  spirits  of  the  just  have  their  abode.  Or, 
if  the  highest  heavens  be  included,  I see  no  absurdity  in  it;  the  highest, 
heaven,  we  usually  call  the  kingdom  of  heaven,  which  is  either  heaven 
material,  or  heaven  spiritual ; and  first  for  the  material  heaven,  in  some 
sense  he  may  be  said  to  ascend  above  that,  both  in  respect  of  his  body, 
because  the  body  of  Christ  is  more  glorious  than  any  material  heaven  : and 
in  respect  of  his  soul,  because  the  soul  of  Christ  is  more  blessed  than  all 
things  else  whatsoever.  And,  2.  For  the  spiritual  heaven,  i.  e.  all  angel- 
ical or  heavenly  perfections,  he  is  said  to  ascend  above  them  all,  both  in 
respect  of  his  humiliation,  because  he  hath  vilified  himself  below  all  things, 
and  therefore  he  is  worthily  exalted  above  all  things ; and  in  respect  of  his 
perfection,  because  the  human  Dature  of  Christ  is  more  excellent  than  any 
creature,  it  being  joined  to  the  Godhead  by  an  hypostatical  union.  Some 
there  are  that  understand  this  place  of  “ Christ’s  ascending  far  above  all 
heavens,”  not  so  much  by  a local  motion,  as  by  a spiritual  mutation  and 
exaltation  of  his  person  ; as  earth  heightened  unto  a flame,  changeth  not 
its  place  only,  but  form  and  figure ; so  the  person  of  our  Saviour  was  raised 
to  a greatness  and  glory,  vastly  differing  from,  and  surmounting  any  image 
of  things,  visible  or  invisible,  in  this  creation  ; so  it  is. fitly  expressed,  “ He 
was  made  higher  than  the  heavens,”  Heb.  7 : 26.  He  was  heightened  to 
a splendor,  enlarged  to  a capacity  and  compass  above  the  brightest,  and 
beyond  the  widest  heavens;  he  transcended  all  in  the  spirituality  of  his 
ascension  : but  I will  not  much  insist  on  that. 

Sect.  III. — Of  the  reasons  why  he  ascended. 

4.  Why  he  ascended  ; the  reasons  are,  1.  On  Christ’s  part,  that  through 
his  passion  he  might  pass  to  glory.  “ Ought  not  Christ  to  havo  suffered 
these  things,  and  so  to  have  entered  into  his  glory  ?”  Luke,  24  : 26.  I shall 
not  insist  on  that  controversy,  whether  Christ  merited  for  himself;  this  is 


496  LOOKING  UNTO  JESUS.  [BOOK  IV. 

without  controversy  that  by  his  passion  (I  shall  not  say  he  properly  merited, 
but)  he  obtained  glory,  because  he  humbled  himself  so  low ; God  exalted 
him  above  the  grave  in  his  resurrection,  above  the  earth  in  his  ascension, 
and  above  the  heavens  in  placing  him  at  his  right  hand.  And  he  ascended, 
that  all  those  prophecies  which  were  foretold  of  Christ,  might  be  accom- 
plished, “Thou  hast  ascended  on  high,”  Psa.  68  : 18. — “ And  his  feet  shall 
stand  in  that  day  upon  the  mount  of  Olives,  which  is  before  Jerusalem  on 
the  east,”  Zech.  14  : 4.  The  types  of  this  were  Enoch’s  translation,  Elijah’s 
ascension,  Samson’s  transportation  of  the  gates  of  Gaza  into  an  high  moun- 
tain, the  high  priest’s  going  into  the  holy  of  holies,  “Seeing  that  we  have 
an  high  priest,  that  is  passed  into  the  heavens,  Jesus  the  Son  of  God,” 
Heb.  4 : 14.  Why,  all  these  prophecies,  types  and  figures,  must  needs  be 
accomplished,  and  therefore  on  his  part,  it  was  necessary  that  Christ  must 
ascend,  and  go  into  heaven. 

2.  The  reasons  on  our  part  are, 

1.  That  in  our  stead  he  might  triumph  over  sin,  death  and  hell.  In  his 
resurrection  he  conquered,  but  in  his  ascension  he  triumphed;  now  it  w’as, 
that  he  led  sin,  death  and  the  devil  in  triumph  at  his  chariot  wheels : and 
this  is  the  meaning  of  the  psalmist,  and  of  the  apostle,  “ w hen  he  ascended 
up  on  high,  he  led  captivity  captive,”  Eph.  4 : 8.  He  vanquished  and 
triumphed  over  all  our  enemies,  he  overcame  the  world,  he  bound  the  devil, 
he  spoiled  hell,  he  weakened  sin,  he  destroyed  death,  and  now  he  makes  a 
public  triumphal  show  of  them  in  his  own  person  ; he  led  the  captives 
bound  to  his  chariot  wheels,  as  the  manner  of  the  Roman  triumphs  was, 
when  the  conqueror  went  up  to  the  capital.  It  is  to  the  same  purpose,  that 
the  apostle  speaks  elsewhere,  “ Having  spoiled  principalities  and  powers,  he 
made  a show  of  them  openly,  triumphing  over  them  in  himself,”  Col.  2 : 
15,  it  is  a manifest  allusion  to  the  manner  of  triumphs  after  victories 
amongst  the  Romans;  first,  they  spoiled  the  enemy  upon  the  place,  ere  they 
stirred  off  the  field  ; and  this  was  done  by  Christ  on  the  cross;  and  then 
they  made  a public  triumphal  show ; they  rode  through  the  streets  in  the 
greatest  state,  and  had  all  their  spoils  carried  before  them,  and  the  kings  and 
nobles,  whom  they  had  taken,  they  tied  to  their  chariots,  and  led  them  as 
captives;  and  thus  did  Christ  at  his  ascension,  “Then  be  openly  triumphed 
(en  auto)  in  himself,”  (i.  e.)  in  his  own  power  and  strength ; other  con- 
querors do  not  thus ; they  conquer  not  in  themselves,  and  by  themselves, 
but  Jesus  Christ  conquered  in  himself,  and  therefore  he  triumphed  in  him- 
self. And  yet  though  he  triumphed  in  himself,  and  by  himself,  it  was  not 
for  himself  only,  but  for  us,  which  made  the  apostle  to  triumph  in  his  tri- 
umph, “0  death!  where  is  thy  sting?  0 grave!  where  is  thy  victory? 
The  sting  of  death  is  sin,  and  the  strength  of  sin  is  the  law;  but  thanks  bo 
to  God  which  giveth  us  victory  through  our  Lord  Jesus  Christ,”  1 Cor.  15 ; 
55,  56,  57.  If  I may  speak  out  what  I think  was  this  victory  of  Christ,. 
I believe  it  was  that  honor  given  to  him  after  his  resurrection  by  the  con 
version  of  enemies,  by  the  amazement  of  the  world,  by  the  admiration  of 
angels,  and  especially  by  his  sitting  down  at  the  right  hand  of  the  Majesty 
on  high ; for  therein  is  contained  both  his  exaltation  and  his  triumph  over 
all  his  enemies  to  the  utmost. 

2.  That  he  might  lead  us  the  way,  and  open  to  us  the  doors  of  glory. 
It  is  a question,  whether  ever  those  doors  of  heaven  were  opened  to  any 
before  Christ’s  ascension?  Christ  tells  us,  “In  my  Father’s  house  are 
many  mansions,  if  it  were  not  so  I would  have  told  you,  but  I go  to  prepare 
a place  for  you,  and  if  I go  and  prepare  a place  for  you,  I will  come  again, 
and  receive  you  unto  myself,  that  where  I am  ye  may  be  also,”  John,  14  : 
2,  3.  Some  infer  hence,  as  if  there  should  be  many  outer  courts,  and  many 
different  places  or  states  in  glory ; and  yet  that  there  is  one  place  whither 


CHAP.  I.] 


LOOKING  UNTO  JESUS. 


497 


the  saints  should  arrive  at  last,  which  was  not  then  ready  for  them,  and  was 
not  to  be  entered  into,  until  the  entrance  of  our  Lord  had  made  the  prepa- 
ration. Again,  the  apostle  tells  us,  that  “the  fathers  received  not  the  pro- 
mises, God  having  provided  some  better  things  for  us,  that  they  without  us 
should  not  be  made  perfect,”  Heb.  11 : 40.  Whence  some  infer  that  their 
condition  after  death  was  a state  of  imperfection  ; and  that  they  were  placed 
in  an  outer  court  on  this  side  heaven,  called  paradise,  or  Abraham’s  bosom  ; 
and  thither  also  Christ  went,  when  he  died,  and  was  attended  with  the 
blessed  thief.  For  my  part,  I shall  not  join  with  such  who  think  that  all 
souls  of  saints  shall  go  to  paradise,  where  they  must  remain  till  the  day  of 
judgment,  and  then,  and  not  till  then,  must  enter  into  that  heaven,  called 
“the  third  heaven,”  or  the  kingdom  of  heaven.  Indeed,  some  of  the 
ancients  make  heaven,  and  the  immediate  receptacles  of  souls,  to  be  distinct 
places,  both  blessed,  but  hugely  differing  in  degrees ; a modern  writer  is 
very  confident,  “ That  no  soul  could  enter  into  glory  before  our  Lord  en- 
tered, by  whom  we  hope  to  have  access;”*  and  to  that  purpose  he  cites 
those  texts,  John,  14  : 2,  3,  Heb.  11  : 40.  But  I see  no  ground,  why  the 
souls  of  saints  should  be  excluded  heaven,  either  before,  or  after  Christ. 
As  for  that  text  of  John,  14  : 2,  Christ  saith,  “In  my  Father’s  house  are 
maDy  mansions,”  not  many  outer  courts,  not  many  different  states : and  as 
for  the  fathers  mentioned,  Heb.  11  : 40,  “Surely  they  without  us  shall  not 
be  made  perfect,”  and  we  without  them  shall  not  be  made  perfect,  in  some 
sense,  until  the  day  of  judgment.  But  our  perfection  is  not  in  respect  of  a 
more  glorious  place,  but  in  respect  of  that  perfection  whereof  all  the  faithful 
shall  be  made  partakers,  as  well  in  body  as  in  soul,  at  the  resurrection  of 
the  just.  Thus  far  I grant,  that  no  soul  ever  entered  into  heaven,  but  by 
the  virtue  and  power  of  Christ’s  ascension  ; and  that  no  soul  and  body 
jointly  ever  ascended  (except  Christ’s  types)  before  Christ  himself  opened 
those  doors,  and  led  the  way ; and  in  this  respect  he  is  called  “ the  fore- 
runner of  his  people,”  Heb.  6 : 20. 

3.  That  he  might  assure  us,  that  now  he  had  run  through  all  those  offices 
which  he  was  to  perform  here  on  earth  for  our  redemption,  “ he  that  hath 
entered  into  his  rest,  hath  also  ceased  from  his  own  works,  as  God  did  from 
his,”  Heb.  4 : 10.  He  was  first  to  execute  his  office,  and  then  to  enter  into 
his  rest,  though  he  were  a son,  and  so  the  inheritance  were  his  own,  “yet 
he  was  to  learn  obedience,  by  the  things  which  he  suffered,  before  he  was 
made  perfect,  and  so  to  become  the  Author  of  eternal  salvation  unto  all 
them  that  obey  him,”  Heb.  5 : 8,  9.  This  was  the  argument  which  Christ 
used  when  he  prayed  to  be  glorified  again  with  his  Father,  “ I have  glorified 
thee  on  earth,  I have  finished  the  work  which  thou  gavest  me  to  do;  and 
now,  O Father!  glorify  thou  me  with  thy  own  self,  with  the  glory  which  I 
had  with  thee  before  the  world  was,”  John  17  : 4,  5.  This  was  the  order 
of  the  dispensation  of  Christ’s  offices;  his  first  work  was  a work  of  ministry, 
and  service  in  the  office  of  obedience  and  sufferings  for  his  church ; and  his 
next  work  was  the  work  of  power  and  majesty  in  the  protection  and  exalta- 
tion of  his  church.  And  there  was  a necessity  in  this  order.  1.  In  respect 
of  God’s  decree,  who  had  so  fore-appointed  it,  Acts  2 : 23,  24.  2.  In  re- 

spect of  God’s  justice,  which  must  first  be  satisfied  by  obedience  before  any 
entrance  into  glory,  Luke  24  : 26.  3.  In  respect  of  Christ’s  infinite  person, 
which  being  equal  with  God,  could  not  possibly  be  exalted  without  some 
preceding  descent  and  humiliation,  “That  he  ascended,  (saith  the  apostle) 
What  is  it,  but  that  he  descended  first  into  the  lower  parts  of  the  earth?” 

* Dr.  Tayl.  Great  Exemplar. 

t Multaa  dicit  non  varias  aut  dispares,  sed  quae  pluribus  sufficiant,  acsi  diciret 
non  si bi  uni,  sed  omnibus  etiam  discipulis  locum  illic  esse.  Calvin  in  loc. 

32 


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[BOOK  IV. 


Eph.  4:9.  4.  In  respect  of  our  evidence  and  assurance,  this  is  the  sign 

that  Christ  hath  finished  the  work  of  our  redemption  upon  the  earth ; first, 
he  was  to  act  as  our  surety,  and  then  he  was  to  ascend  as  our  head  or  advo- 
cate : as  the  first-fruits,  the  captain,  the  prince  of  life,  the  author  of  salva- 
tion, the  forerunner  of  his  people. 

4.  That  he  might  thoroughly  convince  the  world  of  believers  of  their 
perfect  righteousness,  “The  Spirit  when  he  comes  (saith  Christ)  shall  con- 
vince the  world  of  sin,  and  of  righteousness,  and  of  judgment:  of  sin,  be- 
cause they  believe  not  on  me, — of  righteousness,  because  I go  to  my  Father, 
and  ye  see  me  no  more,”  John  16:8,9,  10.  If  Christ  had  not  fulfilled 
all  righteousness  there  had  been  no  going  to  heaven  for  him,  nor  remaining 
there;  certainly  God  would  have  sent  him  down  again  to  have  done  the 
rest,  and  the  disciples  should  have  seen  him  with  shame  sent  back  again; 
but  his  ascension  to  heaven  proclaims  openly,  1 . That  he  hath  completely 
finished  the  work  he  had  to  do  for  us  here,  that  no  more  was  to  be  done  in 
this  world  for  us,  that  the  satisfactory  work  to  justice  was  in  itself  finished. 

2.  That  God  was  well  pleased  with  Jesus  Christ,  and  with  what  he  had 
done  and  suffered  for  us  : yea,  God  was  so  infinitely  taken  with  him,  and 
his  oblation  afrer  his  sufferings,  as  that  he  thinks  it  not  fit  to  let  him  stay 
above  forty  days  longer  in  this  world ; he  cannot  be  without  him  in  heaven, 
but  he  takes  him  up  into  glory,  and  gives  him  a name  above  every  name. 

3.  That  we  have  our  share  in  heaven  with  him  ; he  went  not  up  as  a single 
person,  but  virtually,  or  mystically,  he  carried  up  all  the  elect  with  him  into 
glory;  or  otherwise  how  should  the  spirit  convince  the  world  by  his  ascen- 
sion of  their  righteousness  ? or  otherwise  how  should  the  Son  of  God  con- 
vince his  Father  of  the  righteousness  ? I look  upon  Jesus  Christ  going 
into  heaven,  as  a confident  debtor  after  payment  going  into  a court,  and 
saying,  Who  hath  any  thing  to  lay  to  his  charge?  All  is  paid,  let  the  law 
take  its  course.  When  Jesus  entered  into  heaven,  he  seemed  thus  to  chal- 
lenge justice,  “Make  room  here  for  me  and  mine,  Who  should  hinder? 
Hath  the  law  any  thing  to  say  to  these  poor  souls  for  whom  I died?  If 
any  in  heaven  can  make  objection,  here  I am  to  answer  in  their  behalf.” 
Methinks,  I imagine  a silence  in  heaven,  (as  John  speaks)  at  this  speech, 
Rev.  8:1,  only  mercy  smiles,  justice  gives  in  the  acquittance,  and  God  sets 
Christ  down  at  his  right  hand.  4.  That  he  hath  a new  design  to  be  acted 
in  heaven  for  us;  he  is  taken  up  into  glory  that  he  may  act  gloriously  the 
second  part  of  our  righteousness,  I mean  that  he  might  apply  it,  and  send 
down  his  Spirit  to  couvince  us  of  it.  He  acted  one  part  in  the  flesh,  in  the 
habit  of  a beggar,  clothed  with  rags  : but  now  he  is  gone  to  act  the  person 
of  a prince  in  robes  of  glory,  and  all  this  to  manage  our  salvation  in  the 
richest  way  that  may  be.  Three  great  things  Christ  acts  for  us  now  in 
glory  : First,  He  is  in  place  of  an  advocate  for  us,  “ He  liveth  to  intercede 
for  us,”  Heb.  7 : 25.  He  is  always  begging  of  favor  and  love  for  us;  he 
lies  there  to  stop  whatever  plea  may  be  brought  in  against  us  by  the  devil, 
or  law;  yea,  he  is  there  to  get  out  fresh  pardon  for  new  sins.  Secondly, 
he  is  the  great  provider,  and  caterer  for  us ; he  is  laying  in  a great  stock 
and  store  of  glory  for  us  against  we  come  there,  “ In  my  Father’s  house  are 
many  mansions — I go  to  prepare  a place  for  you,”  John  14  : 2.  Jesus 
Christ  went  before  to  take  up  God’s  heart  for  us,  and  now  he  is  drawing 
out  the  riches  of  love  from  God  his  Father,  and  laying  them  in  bank  for 
us,  which  made  the  apostle  say,  “ My  God  shall  supply  all  your  need,  ac- 
cording to  his  riches  by  Christ  Jesus,”  Phil.  4 : 19.  Thirdly,  he  sends 
down  his  Spirit  to  convince  us  that  Christ’s  righteousness  is  ours : indeed 
the  means  of  procuring  this  was  the  life  and  death  of  Christ,  but  the  means 
of  applying  this  righteousness,  are  those  following  acts  of  Christ’s  resurrec- 
tion, ascension,  session,  intercession,  &c.  By  his  death  he  obtained  righteous- 


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499 


CHAP.  I.] 

ress  for  us,  but  by  his  ascension  he  applies  righteousness  to  us : now  it  is 
that  in  special  manner  he  convinceth  us  of  righteousness,  “ because  he  is 
gone  to  his  Father,  and  we  shall  See  him  no  more.” 

5.  That  he  might  receive  his  Kingdom  over  us  in  the  place  appointed 
for  it;  look  as  kings  are  crowned  in  the  chief  cities  of  their  kingdoms  and 
keep  their  residence  in  their  palaces  near  unto  them  ; so  it  was  decent  that 
our  Saviour  should  be  crowned  in  heaven,  and  there  sit  down  at  God’s 
right  hand ; which  immediately  follows  after  his  ascension,  to  which  we 
now  come. 

Sect.  IV. — Of  God’s  right  hand , and  of  Christ’s  session  there. 

For  the  session  of  Christ  at  God’s  right  hand,  which  is  a consequent 
following  his  ascension  into  heaven,  I shall  examine.  1.  What  is  God’s 
right  hand?  2.  What  is  it  to  sit  there?  3.  According  to  what  nature 

doth  Christ  sit  there  ? 4.  Why  is  it  that  he  sits  at  the  right  hand  of  God 

his  Father  in  glory  ? 

1.  What  is  this  right  hand  of  God?  I answer,  1.  Negatively,  It  is  not 

any  corporal  right  hand  of  God ; if  we  speak  properly,  God  hath  neither 
right  hand,  nor  left  hand;  for  God  is  not  a body,  but  a Spirit,  or  a spiritual 

substance.  2.  Positively,  the  right  hand  of  God,  is  the  majesty,  dignity, 

dominion,  power,  and  glory  of  God.  “ The  right  hand  of  the  Lord  is  ex- 
alted, the  right  hand  of  the  Lord  doeth  valiantly,”  Ps.  118  : 15.  “ Thy 

right  hand,  0 Lord,  is  become  glorious  in  power,  thy  right  hand,  0 Lord, 
hath  dashed  in  pieces  the  enemy,”  Exod.  15:6.  “ Thou  hast  a mighty 

arm,  strong  is  thy  hand,  and  high  is  thy  right  hand,”  Ps.  89  : 13.  / Mine 
hand  hath  laid  the  foundations  of  the  earth,  and  my  right  hand  hath  span- 
ned the  heavens,”  Isa.  48  : 13.  I know  some  of  our  divines  make  this 
right  hand  of  God  something  inferior  to  God’s  own  power,  but  others  speak 
of  it  as  every  way  equal,  and  I know  no  absurdity  to  follow  on  it. 

2.  What  it  is  to  sit  at  the  right  hand  of  God  ? I answer,  it  is  not  any 
corporal  session  at  God’s  right  hand,  as  some  picture  him  with  a crown  of 
gold  on  his  head,  sitting  on  a throne,  as  if  he  had  no  other  gesture  in 
heaven  but  sitting  still;  which  Stephen  contradicts,  saying,  “I  see  the 
heavens  opened,  and  the  Son  of  man  standing  on  the  right  hand  of  God,” 
Acts  7 : 56.  The  words  sitting  or  standing,  are  both  metaphorical,  and 
borrowed  from  the  custom  of  kings,  who  place  those  they  honor,  and  to 
whom  they  commit  the  power  of  government,  at  their  right  hand;  more 
particularly,  this  sitting  at  God’s  right  hand  implies  two  things.  1.  His 
glorious  exaltation.  2.  The  actual  administration  of  his  kingdom. 

1.  Christ  is  exalted,  “Wherefore  God  also  hath  highly  exalted  him,  and 
given  him  a name  above  every  name,  that  at  the  name  of  Jesus  every  knee 
shall  bow,”  Phil.  2 : 9.  This  session  is  the  supreme  dignity  and  glory  given 
by  the  Father  unto  Christ  after  this  ascension  ; this  session  is  the  peerless 
exaltation  of  the  Mediator  in  his  kingdom  of  glory.  But  how  was  Christ 
exalted  ? I answer,  1.  In  regard  of  his  divine  nature,  not  really,  or  in  itself. 
Impossible  it  was,  that  the  divine  nature  should  receive  any  intrinsical  im- 
provement, or  glory,  because  all  fulness  of  glory  essentially  belonged  unto 
it : but  declaritorily,  or  by  way  of  manifestation  ; so  it  was  that  his  divinity, 
during  the  time  of  his  humiliation,  lay  hidden  and  over-shadowed  as  the 
light  of  a candle  is  hidden  in  a dark  and  close  lantern;  but  nowin  his 
se-sion  that  divinity  in  glory  which  he  had  always  with  his  Father,  was 
showed  forth  and  declared,  “ He  was  declared  to  be  the  Son  of  God  with 
power,”  Rom.  1 : 4,  both  at  his  resurrection  and  at  his  session.  2.  In  re- 
gard of  his  human  nature;  and  yet  that  must  be  understood  soberly,  for  I 
cannot  think  that  Christ’s  human  nature  was  at  all  exalted  in  regard  of  the 
grace  of  personal  union,  or  in  regard  of  the  habitual  perfections  of  his  human 


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[BOOK  IY. 


soul,  because  he  possessed  all  these  from  the  beginning:  hut  in  regard  of 
those  interceptions  of  the  beams  of  the  Godhead,  and  divine  glory  : and  in 
respect  of  the  restraints  of  that  sense  and  sweetness,  and  feeling  operations 
of  the  beatifical  vision  during  his  humiliation ; in  these  respects  Christ  was  ^ 
exalted  in  his  human  nature,  and  had  all  the  glory  from  the  Deity  commu- 
nicated to  it,  which  possibly  in  any  way  it  was  capable  of.  There  was  a 
time,  when  the  office  which  Christ  undertook  for  us  made  him  a man  of 
sorrow,  but  when  he  had  finished  that  dispensation,  then  he  was  filled  with 
unmatchable  glory,  which  before  his  session  he  enjoyed  not;  there  was  a 
time  when  the  natural  consequence  and  flowings  of  Christ’s  glory  from  that 
personal  union  was  stayed  and  hindered,  by  special  dispensation,  for  the 
working  of  our  salvation  ; but  when  that  miraculous  stay  was  once  removed, 
and  the  work  of  our  redemption  fully  finished,  then  he  was  exalted  beyond 
the  capacity  or  comprehension  of  all  the  angels  of  heaven  : “ To  which  of 
the  angels  said  he  at  any  time,  sit  at  my  right  hand  ?”  Heb.  1 : 13,  in  this 
respect  it  is  said,  that  God  highly  exalted  him  ; exalted  he  was  in  his  re- 
surrection, ascension,  but  never  so  high  as  at  his  session ; in  his  resurrection 
he  was  exalted  with  Jonah  from  the  lower  parts  to  the  upper  parts  of  the 
earth ; in  his  ascension  he  was  exalted  with  Elijah  above  the  clouds,  above 
the  stars,  above  the  heavens;  but  in  his  session  he  is  exalted  to  the  highest 
place  in  heaven,  even  to  the  right  hand  of  God,  “ far  above  all  heavens,  that 
he  might  fill  all  things,”  Eph.  4:10. 

3.  Christ  reigns,  or  actually  administers  his  glorious  kingdom,  and  this 
is  the  principal  part  of  Christ’s  sitting  at  God’s  right  hand.  So  the  psalmist, 
“The  Lord  said  unto  my  Lord,  sit  thou  at  my  right  hand,  until  I make 
thine  enemies  thy  footstool . the  Lord  shall  send  the  rod  of  thy  strength 
out  of  Zion  ; rule  thou  in  the  midst  of  thy  enemies,”  Ps.  110  : 1,  2.  The 
apostle  is  yet  more  large,  “ God  set  him  at  his  own  right  hand  in  the  hea- 
venly places,  far  above  all  principality,  and  power,  and  might,  and  dominion, 
and  every  name  that  is  named,  not  only  in  this  world,  but  also  in  that  which 
is  to  come  : and  hath  put  all  things  under  his  feet,  and  gave  him  to  be  the 
head  over  all  things  to  the  church,  which  is  his  body,  the  fulness  of  him 
that  filleth  all  in  all,”  Eph.  1 : 20,  21,  22,  23.  Some  describe  this  session 
at  God’s  right  hand  to  be  all  one  with  his  reigning  in  equal  power  and  glory 
with  the  Father,  but  the  Son  hath  always  so  reigned,  and  the  Holy  Ghost 
hath  always  so  reigned,  who  yet  is  not  said  in  scripture  to  sit  at  the  right 
hand  of  the  Father;  I believe  therefore,  there  is  something  in  this  session 
or  reign  of  Christ,  which  doth  difference  it  from  that  reigning  power  and 
glory  of  the  Father,  and  of  the  Son  as  only  God,  and  of  the  Holy  Ghost; 
and  if  we  would  know  what  this  is,  I would  call  it  an  actual  administration 
of  his  kingdom,  or  an  immediate  executing  of  his  power  and  glory  over 
every  creature  as  Mediator.  There  is  a natural,  and  a dispensatory  king- 
dom of  Jesus  Christ;  for  the  first,  the  Father  reigns  immediately  by  the 
Son,  but  by  the  Holy  Ghost  the  Father  doth  not  reign  immediately,  but 
through  the  Son ; the  same  order  is  to  be  kept  in  their  power,  which  is  in 
the  persons;  the  Father  reigns  not  by  himself,  but  of  himself;  because  he 
is  of  none;  the  Son  reigneth  by  himself,  not  of  himself,  because  he  is  be- 
gotten by  the  Father;  the  Holy  Ghost  reigneth  not  by  himself,  but  from 
the  Father  and  Son,  from  whom  he  doth  proceed.  x\nd  as  in  the  natural, 
so  in  the  dispensatory  kingdom,  the  Father  reigns  immediately  by  the  Son 
as  Mediator;  and  hence  it  is  that  the  Son,  as  Mediator,  is  only  said  to  sit 
at  God’s  right  hand,  because  the  right  of  actual  administration,  or  immediate 
execution  of  the  sovereign  power  is  appropriate  and  peculiar  to  the  Son,  as 
Mediator  betwixt  God  and  man,  and  this  made  Christ  to  say,  “ The  Father 
judgeth  no  man  but  hath  committed  all  judgment  unto  the  Son,”  John 
5 : 22,  as  Mediator.  You  may  object,  Christ  was  a Mediator  immediately 


LOOKING  UNTO  JESUS. 


501 


CHAP.  I.] 


after  his  incarnation,  but  he  did  not  actually  administer  his  kingdom  then. 
I answer,  it  is  true,  Christ  for  a time  did  by  a voluntary  dispensation  empty 
himself,  and  laid  aside  the  right  of  actual  administration  of  his  kingdom ; 
but  immediately  after  his  ascension,  the  Father  by  voluntary  dispensation 
resigned  it  to  the  Son  again,  “ Come  now,  saith  the  Father,  and  take  thou 
power  over  every  creature,  till  the  time  that  all  things  shall  be  subdued 
under  thee.”  This  right  the  one  relinquished  in  the  time  of  that  humilia- 
tion of  himself;  and  this  right  the  other  conferred  at  the  time  of  the 
exaltation  of  his  Son. 

Sect.  V. — Of  the  two  natures  wherein  Christ  sits  at  God's  right  hand. 

3.  According  to  what  nature  is  Christ  said  to  sit  at  the  right  hand  of 
God  ? I answer,  according  to  both  natures  ; First,  he  sits  at  God’s  right 
hand  as  God  ; hereby  his  divinity  was  declared,  and  his  kingdom  is  such, 
that  none  that  is  a pure  creature  can  possibly  execute,  “ The  Lord  said  to 
my  Lord,  (saith  David,)  sit  thou  at  my  right  hand,”  Ps.  110  : 1,  the  Lord 
said  to  my  Lord,  (?’.  e.)  God  said  to  Christ ; now  Christ  was  not  David’s 
Lord  merely  as  man  but  as  God.  And  2.  He  sits  at  God’s  right  hand  as 
man  too ; hereby  his  humanity  was  exalted,  and  a power  is  given  to  Christ 
as  man  ; “ he  hath  given  bim  power  to  execute  judgment,  in  as  much  as  he 
is  the  Son  of  man,”  John  5 :27.  In  the  administration  of  his  kingdom 
the  manhood  of  Christ  doth  concur,  as  an  instrument  working  with  his  God- 
head. Hence  this  session  at  God’s  right  hand  is  truly  and  properly  attri- 
buted to  Christ  as  (theanthropos ;)  and  not  only  to  the  one  nature  of  Christ, 
whether  divine  or  human.  Or,  it  is  attributed  to  Christ  as  Mediator ; in 
which  respect  he  is  called  an  high-priest,  “ We  have  such  an  high-priest,  who 
is  set  on  the  right  hand  of  the  throne  of  the  Majesty  in  the  heavens,”  Heb. 
8 : 1.  And  in  which  respect  he  is  called  a Prince,  u Him  hath  God  exalted 
with  his  right  hand,  to  be  a Prince  and  a Saviour,  Acts  5 : 31.  Now  Christ 
is  not  a priest  and  a prince  merely  according  to  one  nature,  whether  divine 
or  human.  I deny  not  but  Christ  had  a natural  kingdom  with  his  Father 
as  God,  before  the  foundation  of  the  world  ; but  this  kingdom  as  God-man, 
Christ  had  not  before  his  ascension  into  heaven.  So  then  Christ  sitteth  at 
the  right  hand  of  God  by  a mediatory  action,  which  he  executeth  according 
to  both  natures,  the  word,  working  what  pertaineth  to  the  word,  and  the 
flesh  what  appertained  to  the  flesh ; Christ  is  Mediator  as  God  and  man, 
and  glory  hath  redounded  unto  him  as  God  and  man,  and  living  in  this 
glory,  he  ruleth  and  governeth  his  church  as  God  and  man  ; he  ascended 
indeed  into  heaven  in  his  humanity  only,  but  he  sitteth  at  the  right  hand 
of  God  as  Mediator  in  respect  of  both  natures.  Lutherans  attribute  this 
session  at  God’s  right  hand  only  to  the  human  nature  of  Christ;  they  say 
that  this  session  is  nothing  else  but  the  elevating  of  his  human  nature  to 
the  full  and  free  use  of  some  of  the  divine  properties,  as  of  omnipotence, 
omniscience,  and  omnipresence;  the  ground  of  this  error  is,  that  they  suppose 
upon  the  union  of  the  two  natures  in  Christ,  a real  communication  of  the 
divine  properties  to  follow,  so  that  the  human  nature  is  made  truly  omnipo- 
tent, omniscient,  and  omnipresent,  not  by  any  confusion  of  properties,  nor 
yet  by  any  bare  communion  and  concourse  of  it  to  the  same  effect,  each  na- 
ture working  that  which  belongeth  to  it  with  communion  of  the  other,  (for 
this  we  grant)  but  by  a real  donation,  by  which  the  divine  properties  so  be- 
come the  properties  of  the  human  nature,  that  the  human  nature  may  work 
with  them  no  less  than  the  divine  nature  itself,  for  the  perfecting  of  itself. 
Against  this  opinion  we  have  these  reasons,  1.  The  union  cannot  cause  the 
human  nature  to  partake  more  in  the  properties  of  the  divine,  than  it 
causeth  the  divine  to  partake  in  the  properties  of  the  human.  2.  If  a true 
and  real  communication  did  follow  to  the  divine  attributes,  it  must  needs 


502 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 


be  of  all  the  attributes,  as  of  eternity,  and  infiniteness,  seeing  these  are 
the  divine  essence,  which  can  no  way  be  divided.  3.  Infinite  perfections 
cannot  perfect  finite  natures,  no  more  than  reasonable  perfections  can  make 
perfect  unreasonable  creatures.  4.  To  what  end  should  created  gifts  serve, 
which  Christ  hath  received  above  measure,  if  no  more  noble  properties 
should  enter  and  be  conferred  on  Jesus  Christ?  Other  reasons  are  given 
in,  but  I willingly  decline  all  controversional  points. 

Sect.  YI. — Of  the  reasons  why  Christ  doth  sit  on  God’s  right  hand. 

4.  Why  doth  Christ  sit  at  the  right  hand  of  God,  his  Father,  in  glory  ? 
I answer,  1.  On  Christ’s  part  that  he  might  receive  power  and  dominion 
over  all  the  creatures,  “ All  power  is  given  unto  me  in  heaven  and  in 
earth,”  Matth.  28  : 18,  he  speaks  of  it  as  done,  because  it  was  immediately 
to  be  performed  ; Christ  at  his  session  received  a power  imperial  over  ev6ry 
creature  : that  he  hath  power  over  the  angels  is  plain,  both  by  the  reve- 
rence they  do  him,  and  by  their  obedience  towards  him,  at  the  “ name  of 
Jesus  every  knee  must  bow,”  good  angels  and  evil  angels  must  yield  signs 
of  subjection  to  Jesus  Christ;  if  the  saints  shall  judge  the  angels,  how 
much  more  shall  Christ?  Oh  ! what  power  hath  Christ  himself  this  way? 
And  as  for  the  excellencies  on  earth,  they  all  receive  their  power  from 
Christ,  and  are  at  his  disposal;  it  is  Jesus  Christ  that  is  “ crowned  with 
glory  and  honor,  and  all  things  are  put  under  his  feet,”  Heb.  2 : 7,  8. 
And  hence  it  is  that  when  the  apostle  speaks  of  Christ’s  session  at  the  right 
hand  of  God,  he  tells  us  that  he  is  “far  above  all  principalities,  and  powers 
on  earth,  and  mights,  and  dominions  in  heaven,”  Eph.  12:1.  “Yea, 
that  angels  and  authorities,  and  powers  are  made  subject  unto  him,”  1 
Pet.  3 : 22. 

2.  On  our  part  many  reasons  may  be  given,  as, 

1.  That  he  might  be  the  head  of  his  church.  I mean  not  head  in  a 
large  sense,  for  one  who  is  in  any  kind  before  another;  for  so  Christ  is  the 
head  of  aDgels,  and  God  is  the  head  of  Christ;  and  to  this  we  have  spoken 
before.  But  in  a strict  sense,  for  to  one  that  is  in  a near  and  communica- 
tive sort  joined  to  another,  as  the  head  is  conjoined  with  the  body  and 
members ; and  so  is  Christ  the  head  of  his  church.  Look  as  the  king  hath 
a more  intimate  and  amiable  superiority  over  the  queen,  than  over  any  of 
his  other  subjects ; so  is  it  here  in  Christ  our  king,  he  is  more  amiably 
tempered,  and  more  nearly  affected  to  his  spouse  and  queen,  the  church  of 
God,  than  to  any  other  whomsoever.  And  to  this  purpose  he  sits  at  God’s 
right  hand,  that  having  now  fulness  of  grace  and  glory  in  himself,  he 
might  be  ready  to  communicate  the  same  to  his  church,  who  are  the  mem- 
bers of  his  body,  that  he  might  give  them  grace  here,  and  glory  hereafter, 
when  he  shall  deliver  up  his  kingdom  to  his  Father,  and  be  all  in  all. 

2.  That  he  might  be  the  object  of  divine  adoration  : then  especially  it  was 
said  and  accomplished,  “Let  all  the  angels  of  God  worship  him;  and  let 
all  men  honor  the  Son,  as  they  honor  the  Father,”  Heb.  1 : 6.  John  5 : 23. 
After  Christ’s  session,  Stephen  looked  up  into  heaven,  and  saw  the  glory  of 
God,  and  Jesus  standing  on  the  right  hand  of  God,  and  then  he  worshipped, 
and  called  upon  God,  saying,  “Lord  Jesus,  receive  my  spirit,”  Acts  7 : 59. 
It  is  true  that  the  ground  of  this  divine  adoration  is  the  union  of  the  two 
natures  of  Christ,  and  therefore  the  Magi  worshipped  him  at  his  birth,  and 
as  soon  as  ever  he  came  into  the  world,  “ the  angels  of  God  worshipped  him, 
Heb.  1 : 6,  but  because  by  his  session  at  God’s  right  hand,  the  divine  nature 
was  manifested,  and  the  human  nature  was  exalted  to  that  dignity  and  glory 
which  it  never  had  before,  therefore  now  especially,  and  from  this  time  was 
the  honor  and  dignity  of  worship  communicated  to  him  as  God  and  man. 
And  hence  divines  usually  make  this  one  ingredient  of  Christ’s  sitting  at 


CHAP.  I.] 


LOOKING  UNTO  JESUS. 


503 


the  right  hand  of  God,  viz.  That  Christ,  God  and  man,  is  the  object  of  di- 
vine adoration.*  “ 0 ! it  is  a great  thing,  and  admirable,  and  full  of  won- 
der, that  the  man  Christ  should  sit  above,  at  God’s  right  hand,  and  be 
adored  of  angels  and  archangels.”  Before  this  was  the  grace  of  union  con- 
ferred on  Jesus,  and  so  he  was  adored  before  he  suffered;  but  after  he  “had 
humbled  himself,  and  was  made  obedient  unto  death,  even  to  the  death  of 
the  cros£,  then  (yea  and  therefore)  God  highly  exalted  him,  and  gave  him  a 
name,  which  is  above  every  name,  that  at  the  name  of  Jesus,  every  knee 
should  bow,  of  things  in  heaven,  and  things  on  earth,  and  things  under  the 
earth,  and  that  every  tongue  shall  confess,  that  Jesus  is  Lord  to  the  glory 
of  God  the  Father,  Phil.  2 : 8,  9,  10,  11.  he  was  Lord  before,  in  that  he  is 
the  Son  of  God ; but  now  he  is  Lord  again  by  virtue  of  his  humiliation  and 
session  at  God’s  right  hand.  Trouble  not  yourselves  with  their  objections, 
who  say,  That  if  adoration  be  due  to  Christ  as  God  and  man,  that  then  the 
human  nature  is  to  be  adored;  the  person  adored  is  man,  but  the  humanity 
itself  is  not  the  proper  object  of  that  worship.  There  is  a difference  betwixt 
the  concrete  and  the  abstract,  though  the  man  Christ  be  God,  yet  his  man- 
hood is  not  God,  and  by  consequence,  not  to  be  worshipped  with  that  wor- 
ship which  is  properly  and  essentially  divine.  Certainly  if  adoration  agree 
to  the  humanity  of  Christ,  then  may  his  humanity  help  and  save  us ; but 
the  humanity  of  Christ  cannot  help  and  save  us,  because,  omnis  actio  est 
suppositi,  whereas  the  human  nature  of  Christ  is  not  supposition,  a substance 
or  personal  being  at  all. 

3.  That  he  might  intercede  for  his  saints,  “ Now  of  the  things  which  we 
have  spoken  this  is  the  sum,  we  have  such  an  high-priest,  who  is  set  on  the 
right  hand  of  the  throne  of  the  Majesty  in  the  heavens,  and  a minister  of 
the  sanctuary,  and  of  the  true  tabernacle,  which  the  Lord  pitched  and  not 
men  : Heb.  8:1,2.  He  is  set  on  the  right  hand  of  God  as  an  high  priest, 
or  minister  to  intercede  for  us.  “ For  as  Christ  is  not  entered  into  the  holy 
places  made  with  hands  which  are  figures  of  the  true,  but  into  heaven  itself 
now  to  appear  in  the  presence  of  God  for  us,”  Heb.  9 : 24.  This  appearing 
is  an  expression  borrowed  from  the  custom  of  human  courts ; for  as  in  them, 
when  the  plaintiff  or  defendant  is  called,  their  attorney  appeareth  in  their 
names;  so  when  we  are  summoned  by  the  justice  of  God  to  answer  the  com- 
plaints, which  it  preferreth  against  us,  “we  have  an  advocate  with  the 
Father,  Jesus  Christ  the  righteous,”  John.  2 : 1.  And  he  standeth  up,  and 
appeareth  for  us  : Or,  it  may  be,  this  appearing  hath  a respect  to  the  man- 
ner of  high-priests  in  the  time  of  the  law,  Exod.  28  : 9, 10,  11,  12.  For  as 
they  used  to  go  into  the  most  holy  place,  with  the  names  of  the  children  of 
Israel  written  in  precious  stones,  for  a remembrance  of  them,  that  they 
might  remember  them  to  God  iu  their  prayers;  so  Jesus  Christ  being  gone 
up  to  heaven,  ho  there  presents  to  his  Father  the  names  of  all  his  chosen, 
and  he  remembers  them  to  his  Father  in  his  intercessions.  Certainly  Christ 
is  not  gone  to  heaven,  and  advanced  to  the  right  hand  of  God,  only  to  live 
in  eternal  joy  himself,  but  also  to  procure  happiness  for  his  saints.  It  is  to 
excellent  purpose,  and  to  the  great  good  of  his  church,  that  he  sits  at  the 
right  hand  of  his  Father,  for  thereby  he  governs  and  protects  his  people, 
and  he  continually  executes  the  office  of  his  priesthood;  presenting  himself, 
aud  the  sacrifice  of  himself,  and  the  infinite  merit  of  that  sacrifice,  before  the 
eyes  of  his  Father  in  their  behalf. 

4.  That  true  believers  may  assuredly  hope  by  virtue  of  Christ’s  session, 
to  sit  themselves  in  the  kingdom  of  glory.  It  is  true,  that  Christ,  and  only 
Christ  hath  his  seat  at  the  right  hand  of  God,  “ To  which  of  the  saints,  or 
of  the  angels  did  he  ever  say,  Sit  thou  at  my  right  hand  ?”  Heb.  1:5.  It  is  a 


* Chrys.  Horn.  5 in  Heb. 


504 


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[BOOK  IV. 


prerogative  above  all  creatures,  and  yet  there  is  something  near  it  given  to 
the  saints,  “For  him  that  overcometh,  I will  grant  to  sit  with  me  in  my 
throne,  even  as  I also  am  set  down  with  my  Father  in  his  throne/7 

Rev.  3 : 21.  There  is  a proportion,  though  with  an  inequality  ; we  must 

sit  on  Christ’s  throne,  as  he  sits  on  his  Father’s  throne,  Christ  only  sits  at 
the  right  hand  of  God  ; but  the  saints  are  to  sit  at  the  right  hand  of  Christ, 
and  so  the  Psalmist  speaks,  “ Upon  thy  right  hand  did  stand  the  queen,  in 
gold  of  Opbir,”  Psal.  45  : 9.  It  is  enough  to  greaten  the  spirits  of  saints, 
how  should  they  tread  on  earth,  and  contemn  the  world,  when  they  consider, 
that  one  day  they  shall  judge  the  world  ? “ Do  ye  not  know  that  the  saints 

shall  judge  the  world  ?”  1 Cor.  6 : 2.  Nay,  when  they  consider  that  one 
day  they  shall  reign  with  Christ?  “ If  ye  suffer  with  him,  ye  shall  reign 
with  him,”  2 Tim.  2 : 12.  Christ  sitting  in  heaven  is  a very  figure  of  us; 
Christ’s  person  is  the  great  model  and  first  draught  of  ail,  that  shall  be  done 

to  his  body,  the  saints ; therefore  he  is  said  to  be  the  captain  of  our  salva- 

tion that  leads  us  on  ; he  is  said  to  be  our  forerunner  into  glory,  he  breaks 
the  clouds  first,  and  appears  first  before  God,  he  sits  down  first  and  is  glori- 
fied first,  and  then  we  follow  ; Christ  wears  the  crown  in  heaven  as  our  KiDg, 
and  he  is  united  and  married  to  God,  as  our  proxy. 

And  yet  there  is  another  ground  of  hope  ; not  only  shall  we  sit  with 
Christ  in  glory,  but  even  now  do  we  sit  with  him  in  glory.  Christ  is  not 
only  gone  to  heaven  to  prepare  a place  for  us,  but  he  sits  in  heaven  in  our 
room,  and  God  looks  on  him  as  the  great  picture  of  all  that  body  whereof 
he  is  head;  and  he  delights  himself  in  seeing  them  all  glorified  as  in  his 
Son.  To  this  purpose,  the  saints  are  said  to  sit  down  with  Christ  at  this 
present,  “ He  hath  made  us  sit  together  with  him  in  heavenly  places  in 
Christ  Jesus,”  Eph.  2 : 6.  Christ  in  our  nature  is  now  exalted  : this  is  that 
admirable  thing  which  carried  up  Chrysostom  into  an  ecstacy,  that  the  same 
nature  of  which  God  said,  “ Dust  thou  art,  and  to  dust  thou  shalt  return,” 
should  now  sit  in  heaven  at  God’s  right  hand  : but  not  only  the  human 
nature,  but  Christ  in  person  sits  there  as  a common  person  in  our  stead;  he 
is  in  his  throne,  and  we  sit  with  him  in  supercelestial  places.  O what  struc- 
tures and  pillars  of  hope  are  raised  up  here  ! 

5.  That  he  might  defend  the  church  against  her  enemies,  and  at  last  de- 
stroy all  the  enemies  of  the  church.  Such  is  the  power  of  Christ’s  session, 
that  by  it  he  holds  up  his  saints,  in  the  midst  of  their  enemies,  so  that  the 
gates  of  bell  shall  not  prevail  against  them  : true  indeed  that  many  times 
they  are  used  as  lambs  amongst  wolves;  but  so  Christ  orders,  that  the  blood 
of  martyrs  should  be  the  seed  of  the  church,  hereby  his  church,  like  a tree, 
settles  the  faster,  and  like  a torch  shines  the  brighter  for  the  shaking.  And 
as  for  the  enemies  of  his  church,  there  is  a day  of  reckoning  for  them,  “ He 
that  sitteth  in  the  heavens  shall  laugh,  the  Lord  shall  have  them  in  de- 
rision, the  day  is  a coming,  that  he  will  speak  unto  them  in  wrath,  and  vex 
them  in  his  sore  displeasure,”  Psa.  2:4,  5.  In  the  mean  while  Christ  is 
galling  and  tormenting  them,  by  the  sceptre  of  his  word;  and  at  last  he 
will  put  them  all  under  his  feet,  “The  Lord  said  unto  my  Lord,  sit  thou  at 
my  right  hand  until  I make  thine  enemies  th}'  footstool,  Psa.  110  :1. — For 
he  must  reign  till  he  put  all  his  enemies  under  his  feet,”  1 Cor.  15:25. 
That  the  enemies  of  Christ  must  be  made  his  footstool,  notes  the  extreme 
shame  and  confusion  which  they  shall  everlastingly  suffer : in  victories 
amongst  men,  the  party  conquered  goes  many  times  off,  upon  some  honor- 
able terms,  or  at  worst,  if  they  are  led  captive  they  go  like  men ; but  to  be 
made  a stool  for  the  conqueror  to  insult  over,  this  is  extremity  of  shame : 
and  as  shame,  so  it  notes  the  burden  which  the  wicked  must  bear;  the  foot- 
stool bears  the  weight  of  the  body,  so  must  the  enemies  of  Christ  bear  the 
weight  of  his  heavy  and  everlasting  wrath ; such  a weight  shall  they  bear, 


CHAP.  I.] 


LOOKING  UNTO  JESUS. 


505 


that  they  would  gladly  exchange  it  for  the  weight  of  rocks  and  mountains; 
rather  would  they  live  under  the  weight  of  the  heaviest  creature  in  the 
world,  than  under  the  fury  of  him  that  sitteth  upon  the  throne.  And 
withal  it  notes  an  equal  and  just  recompense  to  the  wicked ; the  Lord  useth 
often  to  fit  punishments  to  the  quality  aud  measure  of  the  sins  committed  : 
he  that  on  earth  denied  a crumb  of  bread,  was  in  hell  denied  a drop  of 
water,  and  thus  will  Christ  deal  with  his  enemies  at  the  last  day;  here  they 
trample  upon  Christ  in  his  word,  in  his  ways,  in  his  members,  “ They  make 
the  saints  bow  down  for  them  to  go  over;  yea,  they  have  laid  their  bodies 
as  the  ground,  and  as  the  street  to  them  that  went  over,”  Isa.  51  : 23.  They 
“ tread  under  foot  the  Son  of  God,  the  blood  of  the  covenant/’  Heb.  10  : 
29.  They  “ tread  down  the  sanctuary,”  Isa.  63  : 18.  And  “ put  Christ  to 
shame,”  II eb.  6:6.  And  therefore  their  own  measure  shall  be  returned 
into  their  own  bosom,  they  shall  be  constrained  to  confess  with  Adoni- 
bezek,  “as  I have  done,  so  God  hath  requited  me,”  Judges  1:7.  Yea, 
this  shall  they  suffer  from  the  meanest  of  Christ’s  members,  whom  they 
here  insult  over;  the  saints  shall  be  as  witnesses,  and  as  it  were  co-asses- 
sors with  Christ.,  to  judge  the  wicked,  both  men  and  angels,  and  tread  them 
under  their  feet,  “ they  shall  take  them  captives,  whose  captives  they  were, 
and  shall  rule  over  their  oppressors : all  they  that  despised  them  shall  bow 
themselves  at  the  soles  of  their  feet,”  Isa.  14  : 2. 

6.  That  he  might  send  down  the  Holy  Ghost;  to  this  purpose  Christ 
told  his  disciples  whilst  he  was  yet  on  the  earth,  that  he  must  ascend  into 
heaven,  and  reign  there,  “ It  is  expedient  for  you,  that  I go  away,  for  if  I 
go  not  away,  the  Comforter  will  not  come  unto  you,  but  if  I depart,  I will 
send  him  to  you,”  John  16  : 7.  Christ  is  now  in  heaven,  and  sits  at  God’s 
right  hand,  that  he  may  send  us  his  Spirit,  by  whose  forcible  working  we 
seek  after  heaven,  and  heavenly  things,  where  now  Christ  sits.  But  on 
this  I shall  insist  larger,  it  being  our  next  subject. 

Sect.  VII. — Of  the  time  when  the  Holy  Ghost  was  sent. 

3.  For  the  mission  of  his  Spirit : no  sooner  was  Christ  set  down  at  God’s 
right  hand,  but  he  sends  down  the  Holy  Ghost.  It  was  an  use  among  the 
ancients  in  days  of  great  joy  and  solemnity,  to  give  gifts,  and  to  send  pre- 
sents unto  men  ; thus,  after  the  wall  of  Jerusalem  was  built,  it  is  said, 
That  “ the  people  did  eat  and  drink,  and  send  portions,”  Neh.  8 : 12.  “And 
at  the  feast  of  Purim,  they  made  them  days  of  feasting,  and  joy,  and  of 
sending  portions  one  to  another,  and  gifts  to  the  poor,”  Esth.  9 : 22.  Thus 
Christ,  in  the  day  of  his  maje>ty  aud  inauguration,  in  that  great  and  so- 
lemn triumph,  “ When  he  ascended  up  on  high,  he  led  captivity  captive, 
and  did  withal  give  gifts  unto  men,”  Eph.  4 : 8. 

Concerning  this  mission  of  the  Spirit,  or  these  gifts  of  Christ  to  his 
church,  I shall  discover  the  accomplishment,  as  it  appears  in  these  texts, 
“And  when  the  day  of  Pentecost  was  fully  come;  they  were  all  with  one 
accord  in  one  place,  and  suddenly  there  came  a sound  from  heaven,  as  of  a 
rushing  mighty  wind,  and  it  filled  all  the  house  where  they  wero  sitting; 
and  there  appeared  unto  them  cloven  tongues,  like  as  of  fire,  and  it  sat  upon 
each  of  them,  and  they  were  all  filled  with  the  Holy  Ghost,  and  began  to 
speak  with  other  tongues,  as  the  Spirit  gave  them  utterance,”  Acts  2:1, 
2,  3,  4.  Out  of  these  words,  I shall  observe  these  particulars:  the  time 
when,  the  persons  to  whom,  the  manner  how,  the  measure  what,  and  the 
reason  why,  the  Holy  Ghost  was  sent. 

1.  For  the  time  when  the  Holy  Ghost  was  sent,  it  is  said,  “When  th-e 
day  of  Pentecost  was  fully  come,”  this  was  a feast  of  the  Jews  called  pen- 
tehoste  a pentechdeka,  from  fifty  days,  because  it  was  ever  kept  on  the  fifti- 
eth day,  after  the  second  of  the  passover.  We  find  in  Scripture  sundry 


506  LOOKING  UNTO  JESUS.  [BOOK  IV. 

memorable  things  reckoned  by  the  number  of  fifty : As  fifty  days  from  Is- 
rael’s coming  out  of  Egypt  unto  the  giving  of  the  law.  And  the  fiftieth 
year  was  that  great  feast  of  the  jubilee,  which  was  the  time  of  forgiving  of 
debts,  and  of  restoring  men  to  their  first  estates:  and  fifty  days  were  in 
truth  the  appointed  time  of  the  Jews’  harvest;  their  harvest  being  bounded 
as  it  were  with  two  remarkable  days,  the  one  being  the  beginning,  the 
other  the  end  thereof,  the  beginning  was  deutera  tou  pascha  ; the  second 
of  the  passover;  the  end  was  pentekoste,  the  fiftieth  day  after  called  the 
Pentecost  upon  the  deutera  ; they  offered  “ a sheaf  of  the  first  fruits  of 
their  harvest,”  Lev.  23  : 10.  Upon  the  Pentecost  they  offered  “ two  wave- 
loaves,”  Lev.  23  : 17,  the  sheaf  being  offered,  all  the  after-fruits  through- 
out the  land  were  sanctified ; and  the  two  loaves  being  offered,  it  was  a 
sign  of  the  harvest  being  finished  and  ended ; and  now  we  find,  that  as 
there  were  fifty  days  betwixt  deutera  and  the  Pentecost,  so  there  were  fifty 
days  betwixt  Christ’s  resurrection,  and  the  coming  down  of  the  Holy  Ghost. 
What  was  the  meaning  of  this,  but  to  hold  harmony  and  to  keep  corres- 
pondency with  those  memorable  things  ? As  on  the  day  of  Pentecost, 
(fifty  days  after  the  feast  of  the  passover)  the  Israelites  came  to  mount 
Sinai,  and  there  received  they  the  law;  a memorable  day  with  them,  and 
therefore  called  the  feast  of  the  law;  so  the  very  same  day  is  accomplished 
that  prophecy,  “ Out  of  Zion  shall  go  forth  the  law,  and  the  word  of  the 
Lord  from  Jerusalem,”  Isa.  2 : 3,  now  was  the  promulgation  of  the  gospel 
called  by  James,  “the  royal  law,”  James  2:8,  as  given  by  Christ  our 
King,  and  written  in  the  hearts  of  his  servants  by  the  Holy  Ghost;  it 
seems  to  shadow  out  the  great  difference  betwixt  the  law  and  the  gospel ; 
the  law  was  given  with  terror,  in  lightning  and  thunder : it  discovers  sin, 
declares  God’s  wrath,  frights  the  conscience ; but  the  gospel  is  given  with- 
out terror;  there  was  no  lightning  and  thunder  now;  no,  no,  the  Holy 
Ghost  slides  down  from  heaven  with  grace  and  gifts ; and  with  great  joy 
sits  on  the  heads  and  in  the  hearts  of  his  saints.  2.  On  the  Jubilee,  or 
fiftieth  year,  was  a great  feast,  whence  some  observe,  That  the  Latins  made 
their  word  Juhilo , to  take  up  a merry  song : though  the  word  be  derived 
from  the  Hebrew  Jobel,  which  signifies  a rain’s  horn ; for  when  they  blew 
with  rams’  horns,  or  when  they  gathered  the  people  to  the  congregation, 
they  blew  with  silver  trumpets.  There  were  many  uses  of  this  feast;  1. 
For  the  general  release  of  servants.  2.  For  the  restoring  of  lands  unto 
their  first  owners  who  had  sold  them.  3.  For  the  keeping  of  a right  chro- 
nology and  reckoning  of  time ; for  as  the  Greeks  did  reckon  by  their  Olym- 
piads and  the  Latins  by  their  Lustra,  so  did  the  Hebrews  by  their  Jubi- 
lees; this  falls  fit  with  the  proclaiming  of  the  gospel,  which  is  an  act  or 
tender  of  God’s  most  gracious  general  free  pardon  of  all  sins,  and  of  all 
the  sinners  in  the  world;  now  was  the  sound  of  the  gospel  made  known 
unto  all,  “out  of  every  nation  under  heaven,”  Acts  2:5,  now  was  that 
spiritual  Jubilee,  which  Christians  enjoy  under  Christ;  now  was  the  re- 
mission published,  which  exceeded  the  remission  of  the  Jubilee,  as  far  as 
the  Jubilee  exceeded  the  remission  of  the  seventh  year,  (?.  e.)  not  only 
seven  times,  but  “seventy  times  seven  times,”  Mat.th.  18  : 22.  3.  On  the 

day  of  Pentecost,  “ they  offered  the  two  wave-loaves,  called  the  bread  of 
the  first-fruits,  unto  the  Lord,”  Lev.  23:17,  20.  In  like  sort  this  very 
day,  the  Lord  of  the  harvest  so  disposing  it,  the  apostles,  by  the  assistance 
and  effectual  working  of  the  Spirit,  offered  the  first-fruits  of  their  harvest 
unto  the  Lord;  for  “ the  same  day,  there  were  added  unto  them  about  three 
thousand  souls,”  Acts  2:  41.  We  see  the  circumstance  of  time  hath  its 
due  weight,  and  is  very  considerable;  When  the  day  “of  Pentecost  was 
fully  come,  then  came  the  Holy  Ghost.” 


CHAP.  I.] 


LOOKING  UNTO  JESUS. 


507 


Sect.  YIII. — Of  the  persons  to  whom  the  Holy  Ghost  was  sent. 

2.  For  the  persons  to  whom  the  Holy  Ghost  was  sent,  it  is  said,  “ To 
all  that  were  with  one  accord  in  one  place,”  Acts  2:1.  Who  they  were  it 
is  not  here  expressed,  yet  from  the  former  chapter  we  may  conjecture,  they 
were  “ the  twelve  apostles,  together  with  Joseph  called  Barsabas,  and  the 
women,  and  Mary  the  mother  of  Jesus,  and  his  brethren,”  Acts  1 : 13,  14. 
These  all  continued  with  one  accord  in  one  place,  for  so  was  Christ’s  com- 
mand, “That  they  should  not  depart  from  Jerusalem,  but  wait  for  the 
promise  of  the  Father,  which,  saith  he,  Ye  have  heard  of  me,”  Acts  1 : 4. 
This  promise  we  read  of  in  the  evangelists,  “ When  the  Comforter  is  come, 
whom  I will  send  unto  you  from  the  Father,  even  the  Spirit  of  truth,  which 
proceedeth  from  the  Father,  he  will  testify  of  me,”  John  15  : 26  “And 
behold  I send  the  promise  of  the  Father  upon  you,  but  tarry  ye  in  the  city 
of  Jerusalem,  until  you  be  endued  with  power  from  on  high,”  Luke  24  : 49. 
It  was  the  great  promise  of  the  Old  Testament,  that  Christ  should  partake 
of  our  human  nature,  and  it  was  the  great  promise  of  the  New  Testament, 
that  we  should  partake  of  his  divine  nature ; he  was  clothed  with  our  flesh 
according  to  the  former,  and  we  are  invested  with  his  Spirit  according  to  the 
latter  promise.  For  this  promise  the  apostles  and  others,  had  long  waited, 
and  for  the  accomplishment  they  were  now  fitted  and  disposed.  1.  They 
had  waited  for  it  from  the  ascension  day  till  the  feast  of  Pentecost : he  told 
them  at  the  very  instant  of  his  ascension,  that  he  would  send  the  Holy 
Ghost,  and  therefore  bade  them  stay  together  till  that  hour;  upon  which 
command  they  waited,  and  continued  waiting  “until  the  day  of  Pentecost 
was  fully  come.  — He  that  believeth  shall  not  make  haste,”  saith  Isaiah 
28  : 16;  surely  waiting  is  a Christian  duty,  “for  the  vision  is  yet  for  an 
appointed  time,  but  at  the  end  it  shall  speak,  and  not  lie  : though  it  tarry, 
wait  for  it,  because  it  will  surely  come,  it  will  not  tarry,”  Hab.  2 : 3.  Well 
may  we  wait,  and  wait  for  him,  if  we  consider  how  God  and  Christ  have 
waited  for  us  and  our  conversion,  and  especially  if  we  consider  that  the 
Comforter  will  come,  and  when  he  comes,  that  “ he  will  abide  with  us  for 
ever,”  John  14  : 16.  But,  2.  As  they  waited  for  the  Spirit,  so  they  were 
rightly  disposed  to  receive  the  Spirit,  for  “ they  were  all  with  one  accord  in 
one  place.”  Mark  here  the  qualifications  of  these  persons,  “ they  were  all 
with  one  accord  in  that  place,”  &c.  To  those  that  accord  is  the  Spirit  given  ; 
where  is  nothing  but  discord,  jars,  divisions,  factions,  there  is  no  Spirit  of 
God;  for  the  Spirit  is  the  author  of  concord,  peace,  unity,  and  amity;  he 
is  the  very  essential  unity,  love,  and  love-knot  of  the  two  persons,  the 
Father  and  the  Son ; even  of  God  with  God  : and  he  was  sent  to  be  the 
union,  love,  and  love-knot  of  the  two  natures  united  in  Christ,  even  of  God 
with  man;  and  can  we  imagine,  that  essential  unity  will  enter  but  where 
there  is  unity  ? Can  the  Spirit  of  unity  come  or  remain  but  where  there  is 
unity  of  spirit?  Yerily  there  is  not,  there  cannot  be  a more  proper  and 
peculiar,  a more  true  and  certain  disposition  to  make  us  meet  for  the  Spirit, 
than  that  quality  in  us,  that  is  likest  to  his  nature  and  essence ; and  that  is 
unity,  love,  and  concord : do  we  marvel,  that  the  Spirit  doth  scarcely  pant 
in  us  ? Alas  ! we  are  not  all  of  one  accord  : the  very  first  point  is  wanting 
to  make  us  meet  for  the  coming  of  the  Holy  Ghost  upon  us.  We  see  the 
persons  to  whom  the  Holy  Ghost  was  sent,  they  were,  “ they  that  were 
together  with  one  accord  in  one  place.” 

Sect.  IX. — Of  the  manner  how  the  Holy  Ghost  was  sent. 

3.  For  the  manner  how  he  was  sent,  or  how  he  came  to  these  apostles; 
we  may  observe  these  particulars. 

1.  He  came  suddenly,  which  either  shows  the  majesty  of  the  miracle, 


508 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 


that  is  gloriously  done  which  is  suddenly  done ; or  the  truth  of  the  miracle, 
there  could  be  no  imposture  or  fraud  in  it,  when  the  motion  of  it  was 
sudden,  or  the  purpose  of  the  miracle,  which  was  to  awake  and  affect  them 
to  whom  it  came ; usually  sudden  things  startle  us,  and  make  us  look  up. 
We  may  learn  to  receive  those  holy  motions  of  the  Spirit,  which  sometimes 
come  suddenly,  and  we  know  not  how ; I am  persuaded  the  man  breathes 
not  amongst  us  Christians,  that  sometimes  feels  not  the  stirrings,  movings, 
breathings  of  the  Spirit  of  God.  0 that  men  would  take  heed  of  despising 
present  motions  ! 0 that  men  would  take  the  wind  while  it  blows ! and 

the  water  while  the  angel  moves  it,  as  not  knowing  when  it  will,  or  whether 
ever  it  will  blow  again. 

2.  He  came  from  heaven;  the  place  seems  here  to  commend  the  gift;  as 
from  earth,  earthly  things  arise,  so  from  heaven,  heavenly,  spiritual,  and 
eternal  things.  And  this  is  one  sign  to  distinguish  the  spirits,  “Beloved, 
believe  not  every  spirit,  but  try  the  spirits  whether  they  are  of  God,”  1 
John  4:1.  If  our  motions  come  from  heaven,  if  we  fetch  our  grounds 
thence  from  heaven,  from  religion,  from  the  sanctuary,  it  is  the  Spirit  of 
God ; or,  if  it  carry  us  heavenward,  if  it  make  us  heavenly-minded,  if  it 
wean  us  from  the  world,  and  if  it  elevate  and  set  our  affections  on  heavenly 
things,  if  it  form  and  frame  our  conversations  towards  heaven,  we  may  then 
conclude  the  motions  are  not  from  below  but  from  above.  0 that  Christians 
would  be  much  in  the  observation  of,  and  in  listening  to,  the  movings, 
workings,  hints,  and  intimations  of  that  Spirit  that  comes  from  heaven. 
Certainly  that  Spirit  is  of  God,  that  comes  down  from  heaven,  and  that 
lifts  up  our  souls  towards  heaven. 

8.  He  comes  down  from  heaven  like  a wind  ; the  comparison  is  most  apt; 
of  all  bodily  things,  the  wind  is  least  bodily;  it  is  invisible,  and  comes 
nearest  to  the  nature  of  a spirit ; it  is  quick  and  active  as  the  Spirit  is. 
But  more  especially  the  Holy  Ghost  is  compared  to  a wind  in  respect  of  its 
irresistible  workings;  as  nothing  can  resist  the  wind,  it  goes  and  blows 
which  way  soever  it  will;  so  nothing  can  resist  the  Spirit  of  God,  where- 
soever it  hath  a purpose  to  work  efficaciously;  I will  not  say  but  the  heart 
of  a man  may  resist  and  reject  the  work  of  the  Spirit  in  some  measure,  and 
in  some  degree;  Stephen  told  the  Jews,  “ They  had  always  resisted  the 
Holy  Ghost,”  Acts  7 : 51.  And  the  apostle  tells  of  “strong  holds,  and  of 
every  high  thing  that  exalteth  Itself  against  God.”  2 Cor.  10:5.  So 
there  is  a natural  contrariety,  a constant  enmity,  and  active  resisting  of 
God’s  Spirit  by  our  spirits ; we  must  therefore  distinguish  between  a prev- 
alent and  a gradual  resisting;  the  Spirit  in  conversion  so  works,  that  he 
takes  away  the  prevalent,  but  not  the  gradual  resisting;  a man  before  he 
be  converted  is  froward,  and  full  of  cavils  and  prejudices,  he  is  unwilling 
to  be  saved;  he  cannot  abide  the  truth,  he  doeth  what  he  can  to  stifle  all 
good  motions ; yet  if  he  belong  to  the  election  of  grace,  God  will  at  last 
over-master  his  heart,  and  make  him  of  unwilling,  willing;  he  will  omnip- 
otently bow  and  change  the  will,  and  work  on  his  soul  by  his  mighty  power, 
efficaciously,  insuperably,  and  irresistibly.  Again,  the  Holy  Ghost  is  com- 
pared to  wind,  in  respect  of  its  free  actings,  “ The  wind  bloweth  where  it 

listeth,”  saith  Christ,  John  3 : 8.  And  so  the  Spirit  bloweth  where  it 

listeth ; who  can  give  any  reason  why  the  Spirit  breathes  so  sweetly  on 
Jacob,  aud  not  on  Esau;  on  Peter,  and  not  on  Judas?  Is  it  not  the  free 

grace  and  good  pleasure  of  God?  Springs  it  not  from  the  mere  freedom 

and  pure  arbitrariness  of  his  own  only  workings  ? “ To  you  it  is  given  to 
know  the  mysteries  of  the  kingdom  of  heaven,  (saith  Christ)  but  to  them 
it  is  not  given,”  Matth.  13  : 11.  And  “I  thank  thep,  0 Father,  Lord  of 
heaven  and  earth,  because  thou  hast  hid  these  things  from  the  wise  and 
prudent,  and  hast  revealed  them  unto  babes,  even  so,  Father,  for  so  it 


CHAP.  I.] 


LOOKING  UNTO  JESUS. 


509 


seemed  good  in  thy  sight,”  Matth.  11  : 25,  26.  These,  and  the  like  texts 
are  as  so  many  hammers,  to  beat  in  pieces  all  those  doctrines  of  free  will, 
and  of  the  power  of  man  to  supernatural  things  ; grace  makes  no  gain  of 
man’s  work;  free  will  raajr  indeed  move  and  run,  but  if  it  be  good,  it  must 
be  moved,  and  driven,  and  breathed  upon  by  God’s  free  grace.  The  Spirit 
blows  where  it  listeth. 

4.  He  came  like  “a  rushing  mighty  wind;”  as  the  wind  is  sometimes  of 
that  strength,  that  it  rends,  and  rives  in  sunder  mountains  and  rocks,  it 
pulls  up  trees,  it  blows  down  buildings  ; so  are  the  operations  of  the  Holy 
Spirit,  it  takes  down  all  before  it,  it  brings  into  captivity  many  an  exalting 
thought,  it  made  a conquest  of  the  world,  beginning  at  Jerusalem,  and 
spreading  itself  over  all  the  earth ; it  is  mighty  in  operation,  able  to  shake 
the  stoutest  and  proudest  man,  and  to  break  in  pieces  the  very  stoniest 
heart;  indeed  our  words  without  this  Spirit  are  but  weak  wind;  we  may 
spend  ourselves  and  never  waken  souls ; but  if  the  Spirit  blow,  he  will 
amaze  the  consciences  of  the  stoutest  peers,  and  drive  away  our  sins,  as  the 
wind  drove  away  the  grasshoppers  and  locusts,  that  overspread  the  land  of 
Egypt.  Some  analogy  there  is  betwixt  this  vehement  wind,  and  the  Spirit’s 
workings;  the  Spirit  first  comes  as  a Spirit  of  bondage,  and  then  as  a Spirit 
of  adoption ; the  Spirit  of  bondage  is  as  a vehement  wind  that  terrifies,  to 
show  that  we  are  not  fit  to  receive  the  grace  of  God,  unless  the  door  be 
first  opened  by  fear  and  humiliation.  Others  say,  That  the  vehement  rush- 
ing of  this  wind  showed  how  irresistibly  the  apostles  should  proceed  in 
preaching  the  gospel  of  Jesus  Christ;  they  had  a commission  to  go  into  all 
the  world,  and  to  teach  all  nations,  and  they  bad  a promise,  that  though 
many  might  oppose,  yet  the  gates  of  hell  should  not  prevail  against  the 
church ; the  Spirit  should  go  along  with  them,  and  he  iu  them,  and  they 
tn  him,  should  prevail  mightily  like  a rushing  mighty  wind. 

5.  He  filled  all  the  house  where  they  were  sitting;  there  were  none  there 
that  were  not  filled  with  the  Holy  Ghost ; this  room  contained  a congre- 
gation of  none  but  saints.  All  the  men  and  women  (an  hundred  and 
twenty,  as  some  think)  Acts  1 : 15,  in  this  room  were  visited  from  on  high, 
for  the  Holy  Ghost  came  upon  them,  and  dwelt  in  them ; well  might  David 
say,  “Blessed  are  they  that  dwell  in  thy  house,  — I had  rather  be  a door- 
keeper in  the  house  of  my  God,  than  to  dwell  in  the  tents  of  wickedness,” 
Psal.  84  : 4,  10.  They  that  abode  in  this  house  were  under  a promise, 
That  the  Spirit  should  come,  and  now  was  the  promise  accomplished ; “ For 
it  filled  ail  the  house  where  they  were  sitting;”  I say,  where  they  were 
sitting,  to  signify,  that  all  the  other  houses  in  Jerusalem  felt  none  of  this 
mighty  rushing  wind ; there  was  no  assembly  of  saints  in  any  part  of  the 
city,  but  only  iu  this  house;  or  if  any  other  assembly  might  be,  this  Spirit 
blew  upon  none  of  them,  where  these  men  were  not;  that,  and  only  that 
house  is  filled,  where  these  men  were  sitting.  And  this  point  of  blowing 
upon  one  certain  place,  is  a property  very  suitable  to  the  Spirit  of  God, 
“ The  wind  bloweth  where  it  listeth,  and  thou  hearest  the  sound  thereof, 
but  canst  not  tell  whence  it  cometh,  nor  whither  it  goeth,  so  is  every  one 
that  is  born  of  the  Spirit,”  John  3 : 8.  The  Spirit  blows  where  it  will, 
and  upon  whom  it  will,  and  they  shall  plainly  feel  it,  and  others  about  them 
not  one  jot;  have  we  not  sometimes  the  experience  of  this  in  our  very  con- 
gregations? One  sound  is  heard,  one  breath  doth  blow,  and  it  may  be  one 
or  two,  and  no  more  hears  the  sound,  or  feels  the  breath  inwardly,  savingly; 
it  may  be  one  here,  and  another  there,  shall  feel  the  Spirit,  shall  be  affected 
and  touched  with  it  sensibly;  but  twenty  on  this  side  them,  and  forty  on 
that  side  them  sit  all  becalmed,  and  go  their  way  no  more  moved,  than 
when  they  came  into  God’s  presence.  0 ! that  this  Spirit  of  the  Lord 
would  come  daily  and  constantly  into  our  congregations  ! 0 ! that  it  would 


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[BOOK  IV. 

blow  through  them,  and  through  them  ! 0 ! that  it  would  fill  every  soul  in 
the  assembly  with  the  breath  of  heaven  ! “ Come,  holy  Spirit  ; awake,  0 
north-wind,  and  come  thou  south-wind,  and  blow  upon  our  gardens,  that  the 
spices  thereof  may  flow  out,”  Sol.  S.  4 : 16. 

6.  He  came  down  in  the  form  of  tongues.  As  one  saith  well,  “This 
wind  brought  tongues,  even  a whole  shower  of  tongues.”  The  apostles 
were  not  only  inspired,  for  their  own  benefit,  but  they  had  gifts  bestowed 
on  them  to  impart  the  benefit  to  more  than  themselves.  But  why  did  the 
Holy  Ghost  appear  like  tongues?  I answer,  1.  The  tongue  is  a symbol  of 
the  Holy  Ghost’s  proceeding  from  the  word  of  the  Father;  as  the  tongue 
hath  the  nearest  affinity  with  the  word,  and  is  moved  by  the  word  of  the 
heart,  to  express  the  same  by  the  sound  of  the  voice ; so  the  Holy  Ghost 
hath  the  nearest  affinity  that  may  be  with  the  word  of  God,  and  is  the  ex- 
presser  of  his  voice,  and  the  speaker  of  his  will.  2.  The  tongue  is  the  sole 
instrument  of  knowledge,  which  conveys  the  same  from  man  to  man  ; 
though  the  soul  be  the  fountain  from  whence  all  wisdom  springs,  yet  the 
tongue  is  the  channel  and  the  conduit-pipe,  whereby  this  wisdom  and  know- 
ledge is  communicated  and  transferred  from  man  to  man  ; in  like  manner 
the  Holy  Ghost  is  the  sole  author  and  teacher  of  all  truth ; though  Christ 
be  the  wisdom  of  God,  yet  the  Holy  Ghost  is  the  teacher  of  this  wisdom 
to  men  ; and  hence  it  is  that  the  Holy  Ghost  appeared  in  the  form  of 
tongues. 

And  yet  not  merely  in  the  form  of  tongues,  but  thus  qualified;  1.  They 
were  “cloven  tongues,”  to  signify,  that  the  apostles  should  speak  in  divers 
languages  ; if  there  must  be  a calling  of  the  Gentiles,  they  must  needs  have 
the  tongues  of  the  Gentiles  wherewith  to  call  them  ; if  they  were  “debtors 
not  only  to  the  Jews,  but  to  the  Grecians,  not  only  to  the  Grecians,  but  to 
the  Barbarians  also,”  Bom.  1 : 14,  then  must  they  have  the  tongues  not 
ouly  of  the  Jews,  but  of  the  Grecians,  and  the  Barbarians,  to  pay  this  debt, 
and  to  discharge  this  duty  of,  “Go,  and  teach  all  nations,”  Matth.  28  : 19. 
Surely  this  gift  was  bestowed  for  the  propagating  of  the  gospel  far  and 
wide  : the  tongues  were  cloven,  that  the  apostles  might  speak  all  languages, 
and  that  all  nations  of  the  world  withersoever  they  came  might  hear  them, 
and  understand  them  speaking  in  their  own  tongues.  2.  They  were  fiery 
tongues,  to  signify,  That  there  should  be  an  efficacy,  or  fervor  in  their 
speaking.;  the  world  was  so  overwhelmed  with  ignorance  and  error,  that 
the  apostles’  lips  had  need  to  be  touched  with  a coal  from  the  altar;  tongues 
of  flesh  would  not  serve  the  turn,  nor  words  of  air,  but  there  must  be  fire 
put  into  the  tongues,  and  Spirit  of  life  into  the  words  they  spake ; with 
such  a tongue  Christ  spake  himself,  when  they  said  of  him,  “ Hid  not  our 
hearts  burn  within  us,  while  he  spake  unto  us  by  the  way?”  Luke  24  : 32. 
And  with  such  a tongue  Peter  spake  at  this  time,  something  like  fire  fell 
from  him  on  their  hearts,  when  they  were  pricked  in  their  hearts,  and 
said,  “Men,  and  brethren,  What  shall  we  do?”  Acts  2 : 37.  Oh  ! that 
we  of  the  ministry  had  these  fiery  tongues ! 0 that  the  Spirit  would  put 

his  live  coal  into  our  speeches  ! Oh  that  our  sermons  were  warming  ser- 
mons ! may  we  not  fear  that  the  Spirit  is  gone,  whilst  the  people  are  dead, 
and  we  are  no  more  lively  in  our  ministry  ? It  is  said  of  Luther,  That 
when  he  heard  one  preach  very  faintly,  “ Cold,  cold,  says  he,  this  is  cold 
preaching,  here  is  no  heat  at  all  to  be  gotten.”  Oh  ! when  the  Spirit 
comes,  it  comes  with  a tongue  of  fire;  instead  of  words,  sparks  of  fire  will 
fall  from  us  on  the  hearts  of  hearers. 

3.  These  cloven  fiery  tongues  sat  upon  each  of  them,  to  signify  their 
constancy  and  continuance;  they  did  not  light  and  touch,  and  away  after 
the  manner  of  butterflies;  but  they  sat,  they  abode  still,  they  continued 
steady  without  any  stirring  or  starting.  This  was  the  privy  sign,  by  which 


CHAP.  I.]  LOOKING  UNTO  JESUS.  511 

John  the  Baptist  knew  Jesus  to  be  Christ,  “Upon  whom  thou  shalt  see 
the  Spirit  descending  and  remaining  on  him,  the  same  is  he  which  bap- 
tizeth  with  the  Holy  Ghost,”  John  1 : 33.  It  was  not  only  the  Spirit’s 
descending,  but  the  Spirit’s  remaining  on  him,  that  was  the  sign.  The 
Spirit  of  God  is  a constant  Spirit,  Psal.  51  : 10,  it  abides  on  the  soul  to 
whom  it  is  given  ; and  therefore  the  psalmist  ascribes  these  great  transac- 
tions of  Christ  to  this  very  end,  that  the  Spirit  might  dwell  with  us, 
“ Thou  hast  ascended  on  high,  thou  hast  led  captivity  captive,  thou  hast 
received  gifts  for  men,  yea,  for  the  rebellious  also,  that  the  Lord  God  might 
dwell  among  them,”  Psal.  68  : 18.  Not  only  that  he  might  stay  and  lodge 
for  a night,  as  a way-faring  man,  that  comes  to  his  inn,  and  then  is  gone 
in  the  morning  : no,  no ; but  that  he  might  take  up  his  residence,  and 
dwell  in  them.  I know  it  is  a question,  Whether  the  Holy  Ghost  may  be 
lost?  But  certainly  of  the  elect  he  is  never  totally  or  wholly  lost,  only  I 
dare  not  say,  but  as  touching  many  gifts,  he  may  be  lost  even  of  the  elect 
themselves  : David,  after  his  sin,  was  forced  to  cry,  “ Cast  me  not  away 
from  thy  presence,  0 Lord,  and  take  not  thy  holy  Spirit  from  me ; restore 
unto  me  the  joy  of  thy  salvation,  and  uphold  me  with  thy  free  Spirit,” 
Ps.  51  : 11,  12.  We  find  here,  that  in  respect  of  some  gifts,  even  of  re- 
generation, the  Spirit  is  sometimes  lost,  but  that  the  godly  shall  retain  no 
remnants  of  the  Spirit  in  their  worst  declinings,  I cannot  imagine;  John 
teacheth  expressly,  “ Whosoever  is  born  of  God,  doth  not  commit  sin,  (a 
sin  unto  death,)  for  his  seed  remaineth  in  him,  neither  can  he  sin,  because 
he  is  born  of  God,”  1 John  3 : 9.  David  in  his  fall  lost  the  joy  of  his 
heart,  the  purity  of  his  conscience,  and  many  other  gifts  which  he  desired 
to  have  restored  to  him  ; but  the  Holy  Ghost  he  had  not  utterly  lost;  for 
if  so,  How  could  he  have  prayed,  “ Cast  me  not  from  thy  presence,  and 
take  not  thy  Holy  Spirit  from  me?”  I have  done  with  the  manner  of  the 
Spirit’s  mission. 

Sect.  X. — Of  the  measure  of  the  Holy  Ghost  now  given . 

4.  For  the  measure,  What  or  how  much  of  the  Spirit  was  now  given  ? 
This  question  is  necessary,  because  we  bring  in  the  Spirit’s  mission  after 
Christ’s  ascension,  as  if  the  Holy  Ghost  had  not  been  given  before  this 
time.  That  this  was  the  time  of  the  coming  of  the  Holy  Ghost  is  very 
plain,  but  that  the  Holy  Ghost  was  not  given  before  this  time,  we  cannot 
say ; certainly  the  prophets  spake  by  him,  and  the  apostles  had  him,  not 
only  when  they  were  first  called,  but  more  fully  when  “ he  breathed  on 
them,  and  said  unto  them,  receive  ye  the  Holy  Ghost,”  John  20 : 22.  So 
that  if  ye  study  the  reconciliation  of  these  things,  I know  not  any  way 
better  than  to  put  it  on  the  measure,  or  degrees  of  the  Spirit’s  mission.  I 
know  some  go  about  to  reconcile  it  thus,  The  Holy  Ghost  was  given  before, 
secretly  with  grace,  but  now  he  was  given  in  a visible  shape  with  power. 
Others  thus,  that  the  Holy  Ghost  was  before  given  in  respect  of  grace  and 
ministerial  gifts,  but  now  he  was  given  in  respect  of  virtue,  or  ghostly 
ability  to  work  wonders,  and  to  speak  with  divers  languages.  But  we  find 
that  the  prophets  and  apostles  before  this  had  not  only  grace,  and  ministerial 
gifts,  but  a miraculous  virtue,  even  the  Spirit  of  powerful  and  extraordinary 
operations  : only  here  was  the  difference,  that  before  this  the  Spirit  was  but 
sprinkled  (as  it  were)  upon  them,  but  now  it  was  poured  upon  them  ; be- 
fore this  they  wore  gently  breathed  on,  and  refreshed  with  a small  gale; 
but  now  they  were  all  blown  upon  with  a mighty  wind;  without  contro- 
versy a difference  there  is  in  the  Spirit’s  mission ; and  that  some  lay  down 
chieiiy  in  these  three  things.  As, — 

1.  In  the  manner  of  the  Spirit’s  mission  to  the  old  church,  the  Spirit 
came  usually  in  dreams,  or  visions,  or  in  a low  still  voice,  or  in  some 


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[BOOK  IV 


latent  ways ; but  now  he  came  in  power,  in  evidence,  and  demonstration, 
and  therefore  it  is  called,  “ the  Spirit  of  revelation  and  knowledge/’  Eph. 
1 : IT.  At  the  apparition  of  God  to  Elijah,  it  is  said,  that  “ the  Lord 
passed  by,  and  a great  and  strong  wind  rent  the  mountains,  and  brake  in 
pieces  the  rocks  before  the  Lord;  but  the  Lord  was  not  in  the  wind  : and 
after  the  wind  an  earthquake  ; but  the  Lord  was  not  in  the  earthquake ; and 
after  the  earthquake  a fire;  but  the  Lord  was  not  in  the  fire;  and  after  the 
fire,  a still  small  voice,  and  then  Elijah  wrapped  his  face  in  his  mantle,  as 
knowing  the  Lord’s  presence  was  therein/’  1 Kings  19  : 11,  12.  The  Spirit 
came  not  of  old,  save  in  a vision,  or  dream,  or  in  a still  small  voice ; but 
now  the  Spirit  came  in  a rushing  mighty  wind,  in  fiery  tongues,  in  earth- 
quakes, in  so  much  that  “ the  place  was  shaken  where  they  were  assem- 
bled, and  they  were  all  filled  with  the  Holy  Ghost,”  Acts  4 : 31.  The 
Spirit  now  made  choice  to  come  in  such  apparitions,  as  should  have  in  them 
a self-discovering  property,  which  would  not  be  hidden ; and  here  is  one 
difference. 

2.  Another  difference  is,  in  respect  of  the  subjects  unto  whom  he  was 
sent ; before  now  he  came  only  upon  the  enclosed  garden  of  the  Jews,  but 
after  the  ascension  of  Christ  the  Spirit  was  poured  upon  all  flesh,  now  every 
believer  is  of  the  Israel  of  God,  every  Christian  is  a temple  of  the  Holy 
Ghost;  now  we  receive  the  Spirit  too,  or  else  it  is  wrong  with  us,  for  “if 
any  man  have  not  the  Spirit  of  Christ,  he  is  none  of  his,”  Horn.  8:9.  At 
Peter’s  sermon  to  Cornelius,  it  is  said,  that  “ the  Holy  Ghost  fell  on  all 
them  which  heard  the  word,  and  they  of  the  circumcision  which  believed 
were  astonished,  because  that  on  the  Gentiles  also  was  poured  out  the  gift 
of  the  Holy  Ghost,”  Acts  10  : 44,  45.  It  was  some  wonder  at  first,  even 
to  the  apostles  themselves,  but  in  this  sermon  Peter  acknowledges,  “ of  a 
truth,  I perceive  that  God  is  no  respecter  of  persons,  but  in  every  nation 
he  that  feareth  him,  and  worketh  righteousness,  is  accepted  with  him,” 
Acts  10  : 34,  35.  Mark,  “in  every  nation,  upon  all  flesh,  I will  pour  out 
my  Spirit.”  Here  is  another  difference. 

3.  One  difference  more,  is  in  the  measure  of  his  mission.  At  first,  he 
was  sent  only  in  drops  and  dew,  but  now  he  was  poured  out  in  showers  in 
abundance,  “ The  Holy  Ghost  (saith  Paul)  was  shed  on  us  abundantly 
through  Jesus  our  Saviour,”  Tit.  3 : 6.  As  there  are  degrees  of  the  wind, 
aura , ventus,  procella , a breath,  a blast,  a stiff  gale  : so  we  cannot  deny 
degrees  in  the  Spirit,  the  apostles  at  Christ’s  resurrection  received  the 
Spirit,  but  now  they  were  filled  with  the  Spirit;  then  it  was  but  a breath, 
but  now  it  was  a mighty  wind.  And  indeed  never  was  the  like  measure 
of  the  Spirit  given  to  men  as  at  this  time;  the  fathers  before  this,  and  we 
and  our  fathers  since  this,  have  but,  as  it  were,  a bin  of  the  Spirit  to  their 
ephah ; such  a Pentecost  as  this,  never  was  but  this,  never  the  like  before 
or  since;  it  was  Christ’s  coronation  day,  the  day  of  placing  him  in  his 
throne,  when  he  gave  these  gifts  unto  men,  and  therefore  that  day  was  all 
magnificence  showed  above  all  other  days;  thus  for  the  measure  of  the 
Spirit  now  given  to  the  church  of  Christ. 

Sect.  XI. — Of  the  reasons  why  the  Holy  Ghost  was  sent. 

5.  For  the  reasons  why  the  Holy  Ghost  was  sent,  they  are  several : as, 

1.  That  all  the  prophecies  concerning  this  mission  might  be  accomplished. 
Isaiah  speaks  of  a time  when  “ the  Spirit  should  be  poured  upon  us  from 
on  high,  and  the  wilderness  should  be  a fruitful  field,”  Isa.  32:15.  And 
Zachary  prophesies,  “ That  in  that  day  I will  pour  upon  the  house  of 
David,  and  upon  the  inhabitants  of  Jerusalem,  the  Spirit  of  grace  and  sup- 
plication,” Zech.  12  : 10.  And  Joel  prophesies  yet  more  expressly,  “ It 
shall  come  to  pass,  that  I will  pour  out  my  Spirit  upon  all  flesh,  and  your 


LOOKING  UNTO  JESUS. 


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CHAP.  I.] 


sons  and  daughters  shall  prophesy,  your  old  men  shall  dream  dreams,  your 
young  men  shall  see  visions ; and  also  upon  the  servants  and  upon  the  hand- 
maids in  those  days  I will  pour  out  my  Spirit,  and  they  shall  prophesy,” 
Joel  2 : 28,  29.  This  very  prophecy  was  cited  by  Peter  in  his  first  sermon 
after  the  Spirit’s  mission,  Acts  2 : 17,  18 ; in  which  we  read  of  two  pourings 
of  the  Spirit,  one  upon  their  sons,  and  the  other  upon  his  servants;  the 
former  concerned  only  the  Jews,  they  should  have  prophecies,  visions,  and 
dreams,  the  old  way  of  the  Jews;  but  the  latter  concerns  us,  we  are  not  of 
their  sons,  but  of  his  servants,  to  whom  visions  and  dreams  are  left  quite 
out : and  therefore  if  any  now  pretend  to  those  visions  and  dreams,  we  say 
with  Jeremy,  “The  prophet  that  hath  a dream,  let  him  tell  a dream,  but 
he  that  hath  my  word  let  him  speak  my  word  faithfully ; what  is  the  chaff 
to  the  wheat  ?”  Jer.  23  : 28.  But  of  all  the  prophecies  concerning  the 
mission  of  the  Holy  Ghost,  our  Saviour  gives  the  clearest  and  tho  most 
particular;  two  great  prophecies  we  find  in  the  Bible,  the  one  is  of  the  Old 
Testament,  and  the  other  of  the  New;  that  of  the  Old  Testament  was  for 
the  coming  of  Christ:  and  this  of  the  New  Testament  was  for  the  coming 
of  the  Holy  Ghost : and  hence  we  say,  that  the  coming  of  Christ  was  the 
fulfilling  of  the  law ; and  the  coining  of  the  Holy  Ghost  is  the  fulfilling  of 
the  gospel.  In  this  respect  let  us  search  and  see  those  prophecies  of  Christ, 
the  great  Prophet  in  the  New  Testament,  “I  will  pray  the  Father,  and  ho 
shall  give  you  another  Comforter,  that  he  may  abide  with  you  for  ever,  even 
the  Spirit  of  truth,”  John  14  : 16,  17.  “ But  when  the  Comforter  is  come, 
whom  I will  send  unto  you  from  the  Father,  he  shall  testify  of  me,  John 
15  : 26.  And  behold  I send  the  promise  of  my  Father  upon  you,  but  tarry 
ye  in  the  city  of  Jerusalem,  until  ye  be  endued  with  power  from  on  high, 
Luke  24  : 49.  It  is  expedient  for  you  that  I go  away,  for  if  I go  not  away, 
the  Comforter  will  not  come  unto  you ; but  if  I depart,  I will  send  him 
unto  you,”  John  16  : 7.  Why,  it  was  of  necessity  that  all  these  prophecies 
and  promises  must  be  accomplished,  and  therefore  was  the  Holy  Ghost  sent 
amongst  us. 

2.  That  the  holy  apostles  might  be  furnished  with  gifts  and  graces 
suitable  to  their  estates,  conditions,  stations,  places.  To  this  purpose,  no 
sooner  was  the  Spirit  sent,  but  “ they  were  filled  with  the  Holy  Ghost,  and 
began  to  speak  with  other  tongues,  as  the  Spirit  gave  them  utterance,” 
Acts  2 : 4.  They  were  filled  with  the  Holy  Ghost,  not  that  they  were  be- 
fore empty,  but  now  they  were  more  full  of  the  Spirit  than  ever  they  were 
before,  and  “they  spoke  with  other  tongues;”  other  than  ever  they  had 
learned ; probably  they  understood  no  tongue  but  the  Syriac  till  this  time, 
but  now  on  a sudden  they  could  speak  Greek,  Latin,  Arabic,  Persian,  Par- 
thian, and  what  not  ? The  wisdom  and  mercy  of  God  is  very  observable 
herein,  that  the  same  means  of  divers  tongues  which  was  the  destroying  of 
Babel,  should  be  the  very  same  means  here  conferred  on  the  apostles  to 
work  the  building  of  Sion ; that  the  curse  should  be  removed,  and  a bless- 
ing come  in  place,  that  confusion  of  tongues  should  be  united  to  God’s 
glory;  that  this  should  be  the  issue  of  tongues,  that  neither  speech  nor 
language  should  be  upon  all  the  earth,  but  his  praise  and  glory,  and  gospel 
should  be  heard  amongst  them.  And  here  is  something  more  observable, 
in  that  they  spake  with  other  tongues  “ as  the  Spirit  gave  them  utterance ;” 
the  word  utterance  is  in  the  original  apophtheygesthai , you  have  heard  of 
apothegms , i.  e.,  wise  and  weighty  sententious  speeches  : now  such  as  these, 
the  Spirit  gave  them  to  utter,  Magnolia.  Dei , as  in  the  eleventh  verse, 
“ the  wonderful  works  of  God,”  verse  1 1 ; they  spake  of  those  singular 
benefits  God  offered  to  the  world  by  the  death  of  his  Son  : they  spake  of 
the  work  of  our  redemption,  of  the  merits  of  Christ,  of  the  glory  and 
riches  of  his  grace,  of  the  praises  due  to  his  name  for  all  his  mercies. 
33 


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[BOOK  IV. 


Others  add,  That  they  spake  of  those  admirable  works  of  the  Trinity,  as 
of  our  creation,  redemption  and  sanctification,  and  of  whatsoever  generally 
concerned  the  salvation  of  mankind.  Their  speeches  were  not  crudities  of 
their  own  brain,  trivial,  base,  or  vulgar  stuff;  but  magnolia , great  and  high 
points,  apothegms , or  oracles,  “ as  the  Spirit  gave  them  utterance.”  But 
these  reasons  are  remote  as  to  us. 

3.  That  he  might  fill  the  hearts  of  all  the  saints,  and  make  them  temples 
and  receptacles  for  the  Holy  Ghost,  “Know  ye  not  that  your  body  is  the 
temple  of  the  Holy  Ghost,  which  is  in  you,  which  ye  have  of  God,  and  ye 
are  not  your  own  ?”  1 Cor.  6 : 19.  It  is  said  here,  that  after  the  mighty 
rushing  wind  and  cloven  fiery  tongues,  they  were  all  filled  with  the  Holy 
Ghost,  and  began  to  speak  with  other  tongues,  Acts  2 : 4.  First,  They  were 
filled  with  the  Holy  Ghost,  and  then  they  spake  with  other  tongues ; the 
Holy  Ghost  begins  inward,  and  works  outward  ; it  first  alters  the  mind,  be- 
fore it  changes  the  speech  ; it  first  works  on  the  spirit,  before  on  the  phrase 
or  utterance  ; this  was  the  first  work  of  the  Spirit,  it  filled  them.  And  thus 
for  the  daily  ministrations,  such  must  be  appointed  as  were  “ full  of  the 
Holy  Ghost,”  Acts  6:3.  And  Stephen  is  said  to  be  “full  of  the  Holy 
Ghost,”  Acts  7 : 55,  and  Barnabas  is  called  “ a good  man,  and  full  of  the 
Holy  Ghost,”  Acts  11  : 24.  The  Holy  Ghost  is  usually  said  to  fill  the  saints, 
only  whether  it  be  the  person  of  the  Holy  Ghost,  or  the  impressions  of  the 
Holy  Ghost  is  a very  great  question  ; for  my  part  I am  apt  to  incline  to 
their  mind,  who  say  not  only  the  impressions  of  the  Spirit,  the  qualities  of 
holiness,  the  gifts  and  graces  of  the  Holy  Ghost,  or  as  some  think,  habitual 
grace  in  a special  manner ; but  that  the  Holy  Ghost  himself  doth  fill,  and 
dwell,  and  reign  in  the  hearts  of  all  regenerate  men.  And  this  seems  clear 
to  me.  1.  By  Scriptures.  2.  By  arguments. 

1.  The  Scriptures  are  such  as  these,  “He  that  believeth  on  me,  as  the 
Scripture  saith,  out  of  his  belly  shall  flow  rivers  of  living  waters  ; but  this 
spake  he  of  the  Spirit,  which  they  that  believe  on  him  should  receive,  for 
the  Holy  Ghost  was  not  yet  given,  because  that  Jesus  was  not  yet  glorified,” 
John  7 : 38,  39,  for  these  words,  “ out  of  his  belly  shall  flow  rivers  of  living 
water  by  living  water  is  meant  grace,  by  rivers  of  living  waters  is  meant 
the  manifold  graces  of  the  Spirit,  by  the  flowing  of  these  rivers  is  meant  the 
abounding  and  communicating  of  those  graces  from  one  to  another,  and  by 
the  belly  out  of  which  these  rivers  should  flow,  is  meant  the  heart  endued, 
or  filled  with  the  Holy  Ghost;  now  the  spring  and  rivers,  the  fountain  and 
the  streams,  are  divers  things,  and  to  be  distinguished  : the  one  is  the 
cause,  and  the  other  the  effect ; the  one  is  the  tree,  and  the  other  the  fruit; 
it  is  the  Holy  Gho^t  filling  the  hearts  of  believers,  that  is  the  spring  and 
fountain  whence  all  those  rivers  of  living  waters  flow,  and  therefore  saith 
the  evangelist  expressly,  “ This  spake  he  of  the  Spirit,  which  they  that 
believe  shall  receive;”  of  what  spirit?  even  of  the  Holy  Ghost,  which  in 
full  measure  was  not  yet  given,  because  that  Christ  was  not  yet  glorified  ; it 
is  the  same  spirit  which  believers  receive,  whence  all  these  rivers  of  living 
waters  flow ; but  those  rivers  flow  not  from  habitual  grace,  nor  from  any  of 
the  graces  of  the  Holy  Ghost,  but  from  the  Holy  Ghost  himself. 

Again,  “ When  the  Spirit  of  truth  is  come,  he  will  guide  you  into  all 
truth, — and  he  will  show  you  things  to  come,”  John  16  : 13.  Now  the 
habits  of  grace  cannot  guide  or  teach,  or  show  a man  things  to  come  ; the 
habits  of  grace  cannot  speak  and  hear,  as  it  is  there  written,  “ He  shall  not 
speak  of  himself,  but  whatsoever  he  shall  hear,  that  shall  he  speak.”  This 
can  be  no  other  than  the  Spirit  in  his  own  person,  this  is  the  Comforter, 
that  hears,  and  speaks,  and  guides  into  all  truth,  and  shows  us  things  to 
come. 

Again,  “ The  love  of  God  is  shed  abroad  in  our  hearts  by  the  Holy 


CHAP.  I.] 


LOOKING  UNTO  JESUS. 


515 


Ghost,  which  is  given  unto  us,”  Rom.  5 : 5.  Besides,  the  grace  of  the  Spirit, 
which  is  the  love  of  God,  the  Holy  Ghost,  or  the  Spirit  itself  is  said  to  be 
given  unto  us. 

And  “ ye  are  not  in  the  flesh,  but  in  the  Spirit,  if  so  be  that  the  Spirit 
of  God  dwell  in  you,  Rom.  8 : 9.  Here  is  a plain  distinction  betwixt  the 
new  man,  our  being  in  the  Spirit,  and  the  Spirit  dwelling  in  us  : “ Now  if 
any  man  have  not  the  Spirit  of  Christ,”  i.  e.  the  same  Holy  Spirit  which 
dwelleth  in  our  head  and  Saviour  Jesus  Christ,  “ he  is  none  of  his. — But 
if  the  Spirit  of  him  that  raised  up  Jesus  from  the  dead  dwell  in  you,  he 
that  raised  up  Christ  from  the  dead,  shall  also  quicken  your  mortal  bodies, 
by  his  spirit  that  dwelleth  in  you,”  verse  11.  This  Spirit  cannot  be  meant 
of  habitual  grace,  for  habitual  grace  did  not  raise  up  Jesus  from  the  dead  : 
no,  no,  it  was  the  same  Spirit  that  dwelt  in  Christ,  and  that  dwells  in  us. 

Again,  “ Know  ye  not  that  ye  are  the  temple  of  God,  and  that  the  Spirit 
of  God  dwelleth  in  you?”  1 Cor.  3:16.  “ And  know  ye  not  that  your 
body  is  the  temple  of  the  Holy  Ghost,  which  is  in  you  ?”  1 Cor.  6 : 19. 
Now  gifts  and  graces  are  not  properly  said  to  dwell  in  temples  ; this  belongs 
rather  to  persons  than  qualities ; and  therefore  it  is  meant  of  the  Holy 
Ghost  himself,  ye  are  the  temples  of  the  living  God;  surely  graces  are  not 
the  living  God,  “ but  ye  are  the  temples  of  the  living  God,  as  God  hath 
said,  I will  dwell  in  them,  and  walk  in  them,  and  I will  be  their  God,  and 
they  shall  be  my  people,”  2 Cor.  6:16. 

2.  The  arguments  to  confirm  this,  are  such  as  these : 

1.  Actions  are  ascribed  to  the  Holy  Ghost,  as  given  unto  us,  or  dwelling 
in  us,  11  When  the  Spirit  is  come,  he  will  reprove  the  world  of  sin.  And 
when  the  Spirit  of  truth  is  come,  he  will  guide  you  into  all  truth,  John 
16  : 8,  13. — And  ye  have  received  the  Spirit  of  adoption,  whereby  ye  cry 
Abba,  Father ; — and  this  Spirit  beareth  witness  with  our  spirits  that  we  are 
the  children  of  God,”  Rom.  8:15,  16.  These  actions  are  usually  given  to 
the  Holy  Ghost,  I mean  to  that  Holy  Ghost  which  we  receive,  and  dwelleth 
in  us ; it  reproves,  it  guides,  it  helps,  satisfieth,  it  witnesseth  : now  actiones 
sunt  suppositorum,  actions  are  of  persons  and  not  of  qualities  : habitual 
grace  cannot  reprove,  or  guide,  or  teach,  or  help  our  infirmities  : these  are 
the  actions  of  the  Spirit  himself,  in  his  own  person. 

2.  The  Spirit  itself  is  the  bond  of  our  mystical  union  with  Jesus  Christ, 
and  therefore  it  is  the  Spirit  itself  that  dwelleth  in  us.  Look,  as  it  is  in  our 
body,  there  is  head  and  members,  yet  all  are  but  one  natural  body,  because 
they  are  animated  and  quickened  by  one  and  the  self-same  soul ; so  it  is  in 
the  mystical  body,  Christ  is  our  head,  and  we  are  his  members,  and  yet  both 
of  us  are  but  one  mystical  body,  by  reason  of  the  self-same  Spirit  dwelling 
in  both.  And  hence  it  is  said,  That  Christ  dwelleth  in  us  by  his  Spirit, 
“ Know  ye  not  that  Christ  Jesus  is  in  you,  except  ye  be  reprobates,”  2 Cor. 
13  : 5.  u He  that  eateth  my  flesh,  and  drinketh  my  blood,  dwelleth  in  me, 
and  I in  him,”  John  6 : 26.  And  “ I live  (saith  Paul)  yet  not  I,  but 
Christ  liveth  in  me,”  Gal.  2 : 20.  How  in  me  ? Not  corporally,  for  in 
that  sense  “ the  heavens  must  receive  him  until  the  time  of  the  restitution 
of  all  things,”  Acts  3 : 21,  but  spiritually  according  to  the  testimony  of  the 
apostles,  “ because  ye  are  sons,  God  hath  sent  forth  the  Spirit  of  his  Son 
into  your  hearts,”  Gal.  4 : 6.  This  is  the  mystery  that  should  be  known 
among  the  Gentiles,  the  glorious  mystery,  yea  the  rich  and  glorious  mys- 
tery; the  apostle  gives  it  all  these  epithets,  “ The  riches  of  the  glory  of  this 
mystery,  which  is  Christ  in  you,  the  hope  of  glory,”  Col.  1 : 27. 

3.  As  Satan  keeps  his  residence  in  wicked  men,  working  them  unto  all 
mauner  of  sin,  and  holding  them  captive  to  do  bis  will;  so  the  Spirit  of 
God  comiug  and  thrusting  him  out  of  possession  dwelleth  in  us,  leading  us 
into  all  truth,  replenishing  us  with  all  grace,  and  inclining  us  to  all  holy 


516 


LOOKING  UNTO  JESUS. 


[BOOK  IY. 


obedience.  There  is  little  question,  but  whilst  men  remain  in  the  state  of 
infidelity,  the  strong  man  Satan  ke-eps  possession,  and  dwelleth  in  them, 
though  not  after  a gross  and  sensible  manner  as  in  demoniacs,  yet  invisibly, 
and  spiritually  ruling  and  reigning  in  them,  and  making  them  his  slaves  to 
do  his  will ; and  therefore  by  the  same  reason  when  a stronger  than  he 
cometh,  even  the  good  Spirit  of  God,  he  casts  him  out,  and  takes  posses- 
sion, and  dwells,  and  reigns,  and  rules  in  our  souls  and  bodies. 

4.  If  the  Spirit  itself  dwell  not  in  us,  then  how  would  there  be  three 
that  bear  witness  ? The  apostle  tells  us,  “ There  are  three  that  bear  witness 
in  earth,  (or  in  our  hearts,)  the  Spirit,  the  water,  and  blood,”  1 John  5:8; 
now  by  water  is  meant  sanctification,  or  it  is  our  sanctification  that  bears 
witness  with  us  that  we  are  the  children  of  God ; and  this  sanctification 
consists  either  in  the  habit  of  grace,  or  in  the  actings  of  grace ; if  there- 
fore the  Spirit  of  Christ  in  a believer  were  nothing  else  but  grace,  then  it 
were  all  one  with  the  testimony  of  water;  but  there  are  three  that  bear 
witness,  there  is  the  testimony  of  the  Spirit,  of  blood,  and  of  water;  not 
only  justification  and  sanctification,  which  are  but  two  witnesses,  but  the 
Spirit  is  superadded,  and  that  also  bears  witness  in  our  consciences,  that 
we  are  the  children  of  God,  and  that  Jesus  Christ  is  the  Son  of  God. 
Christians ! think  me  not  tedious  in  these  proofs,  these  are  not  specula- 
tive notional  points,  that  tend  not  to  edification,  but  are  exceeding  profit- 
able. Only  concerning  the  manner  of  the  indwelling  of  this  Spirit  in  us, 
it  is  most  difficult  to  conceive.  Certainly  it  dwells  not  in  us  as  in  Christ, 
viz.:  bodily,  Col.  2 : 9,  unmeasureably,  John  3 : 34,  originally,  2 Cor.  3:17; 
the  Spirit  is  in  Christ,  as  light  in  the  sun,  but  the  Spirit  is  in  us  as  light 
in  the  air:*  neither  dare  I affirm,  that  the  Spirit  is  in  us  more  essentially 
than  in  any  other  men  or  creatures,  for  the  essence  thereof  is  individual 
and  omnipresent : but  this  I say,  That  the  Spirit  is  in  the  faithful  above 
all  others.  1.  In  respect  of  covenant,  the  saints  have  the  Spirit  by  God’s 
free  grace  and  covenant,  “ I will  put  my  Spirit  within  you,”  Ezek.  36:27; 
37  : 14,  saith  God  in  the  covenant,  which  is  not  only  to  be  understood  of 
the  gifts  and  graces  of  his  Spirit,  but  also  of  the  Spirit  itself.  2.  In  respect 
of  intimate  familiarity  and  near  acquaintance,  the  Spirit  is  in  the  faithful, 
like  an  intimate  co-inhabitant,  comforting,  directing,  ruling,  strengthening 
and  cherishing  them ; in  which  respect  they  are  said  to  be  his  houses  and 
temples,  in  which  he  dwelleth  ; whereas  contrariwise,  worldlings  and  infidels 
to  all  these  purposes  are  mere  strangers  unto  him,  “ The  world  cannot 
receive  him,  saith  Christ,  because  it  seeth  him  not,  neither  knoweth  him, 
but  ye  know  him,  for  he  dwelleth  with  you,  and  shall  be  in  you,”  John 
14  : 17.  3.  In  respect  of  virtue  and  efficacy,  the  Spirit  works  efficaciously 
in  his  saints : he  chooseth  them  for  his  own  people,  he  possesseth  them  as 
of  his  own  right,  he  rules  in  their  hearts  as  in  the  chief  seat  of  his  king- 
dom, he  purgeth  and  purifieth  them  from  their  sins,  he  replenisheth  and 
filleth  them  with  his  saving  graces,  he  guides  and  directs  them  in  the  way 
of  holiness,  and  never  leaves  them  till  he  brings  them  to  his  kingdom. 
4.  In  respect  of  union,  it  was  au  old  error  of  the  Heathens,  that  the  soul 
remained  in  the  body  after  death,  which  opinion  of  theirs,  though  false, 
because  it  contradicts  the  word,  yet  the  thing  itself  is  possible,  and  doth  not 
contradict  reason,  for  the  soul  may  have  its  local  being  in  the  body,  and  yet 
not  give  life  to  the  body,  for  it  is  not  the  soul’s  being  in  the  body,  but  its 
being  united  to  the  body,  which  makes  the  body  live;  so  it  is  not  the 
Spirit’s  being  locally  with  the  soul,  but  being  mystically  united  to  the  soul, 
that  gives  it  spiritual  life.  Now,  in  all  these  respects,  the  Spirit  is  in  the 
faithful  above  all  others. 


* In  Christo  ut  lux  in  sole,  in  nobis  ut  lumen  in  aere. 


LOOKING  UNTO  JESUS. 


517 


CHAP.  I.] 


I know  the  objections,  as, — 1.  If  the  Spirit  be  united  to  a believer’s 
soul,  and  so  made  one  with  him,  then  may  a believer  say,  “I  am  the  Spirit, 
or  I am  equal  with  God  in  respect  of  the  Spirit  in  me,  though  not  as 
Peter,  Thomas,”  &c.  Bat  I answer,  This  follows  not,  though  the  Spirit  be 
really  uuited  to  a believer’s  spirit,  so  that  he  may  say  with  the  apostle, 
“He  that  is  joined  to  the  Lord  is  one  spirit,”  1 Cor.  6:  17,  or  hath  one 
spirit ; yet,  first,  this  union  is  a voluntary  act,  and  not  a natural  act,  and 
in  that  respect  the  Spirit  may  unite  himself  to  the  soul  as  far  as  he  pleaseth, 
and  no  farther;  and  certainly  thus  far  he  is  not  pleased  to  unite  himself 
to  a believer,  as  that  a believer  should  say  properly,  “ I am  the  Spirit,  or 
I am  equal  with  God  in  respect  of  the  Spirit;”  for  then  a believer  might 
be  worshipped  with  divine  worship.  2.  This  union  is  by  way  of  applica- 
tion, and  not  by  way  of  mixture ; if  an  heap  of  wheat  and  a stone  should 
be  joined  together,  there  is  an  union,  they  make  both  one  heap,  but  the 
wheat  cannot,  say,  I am  a stone,  nor  can  the  stone  say,  I am  wheat,  because 
this  union  is  only  by  way  of  application ; but  if  wine  and  water  should 
be  joined  together,  then  every  part  may  say,  I am  water,  and  I am  wine, 
because  this  union  is  not  only  by  way  of  application,  but  by  way  of  mixture. 
Certainly  there  is  a great  union  betwixt  the  Spirit  and  a believer’s  soul,  yet 
cannot  the  believer  say  properly,  “ I am  the  Spirit,  or  I am  equal  with 
God,”  because  their  union  is  only  by  way  of  application,  and  not  by  way 
of  mixture. 

2.  Obj.  No  more  was  the  union  of  Christ  as  God,  with  our  nature  as 
man,  any  union  by  way  of  mixture,  yet  could  he  say,  I am  God,  and  I am 
man.  But  I answer,  Christ’s  union  was  not  only  spiritual  or  mystical, 
but  hvpostatical  or  personal;  and,  in  that  respect,  though  there  was  no 
mixture,  yet  there  was  such  an  union  as  cannot  be  paralleled  in  all  the 
world.  Our  soul’s  union  with  the  Spirit  of  Christ  goes  very  far,  and 
indeed  so  far  as  we  cannot  express  it,  though  we  had  the  tongues,  and 
heads,  and  hearts  of  men  and  angels,  yet  comes  it  short  of  that  union 
betwixt  the  second  person  in  the  Trinity,  and  the  soul  and  body  of  Christ; 
his  union  was  personal,  but  so  not  ours  : a believer  is  a person  before  he 
is  united  to  the  Spirit  of  Christ;  but  now  Christ’s  soul  and  body  were  not 
a person  before  united  to  the  person  of  the  Godhead.  Go  we  therefore  as 
far  as  we  can,  and  I shall  easily  yield  that  our  union  with  the  Spirit  is  a 
true,  real,  essential,  substantial,  spiritual,  invisible,  mystical,  and  intimate 
union,  yet  it  is  not  a personal  or  hypostatical  union ; the  Spirit  doth  not 
assume  the  soul  or  body  of  a believer,  as  the  second  person  assumed  the 
soul  and  body  of  Christ.  Away,  away  with  these  cavils  and  blasphemies, 
wherewith  too  many  unstable  souls  are  now  infected ! I have  done  with 
this  reason. 

4.  That  the  Holy  Ghost  might,  according  to  his  office,  endue  men  with 
gifts,  no  sooner  he  bestows  his  person,  but  immediately  he  fills  us  with 
his  train. 

Now  the  gifts  of  the  Spirit  are  of  these  two  sorts,  some  are  common  to 
good  and  bad ; others  are  proper  to  the  elect  only.  Those  gifts  which 
are  common,  are  again  two-fold,  for  some  of  them  are  given  but  to  cer- 
tain men,  and  at  certain  times,  as  the  gift  of  miracles,  of  tongues,  of 
prophecies,  and  these  were  necessary  for  the  apostles,  and  the  primitive 
church,  when  the  gospel  was  first  to  be  dispersed ; others  are  given  to  all 
the  members  of  the  church,  and  at  all  times,  as  the  gifts  of  interpretation, 
sciences,  arts,  prudence,  learning,  knowledge,  eloquence,  and  such  like ; 
the  former  gifts  we  have  not,  but  these  latter  are  now  given  to  every 
member  of  the  church,  according  to  the  measure  of  Christ’s  gift;  as  the 
calling  and  vocation  of  every  member  needeth.  As  for  those  gifts  and 
saving  graces  which  are  proper  for  the  godly,  I shall  speak  of  them  anon 


518 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 


Now  here  is  another  reason  of  the  Spirit’s  mission,  “That  he  might  give 
gifts  unto  men,”  Eph.  4 : 8.  If  you  ask,  What  are  these  gifts?  The 
apostle  tells  you  in  one  place,  “ He  gave  some  apostles,  and  some  prophets, 
and  some  evangelists,  and  some  pastors  and  teachers/’  verse  11.  Three 
of  those  gifts  are  now  gone,  and  their  date  is  out,  but  in  the  same  place 
we  find  pastors  and  teachers,  and  them  we  have  still ; Oh  ! how  may  this 
teach  us  to  think  of  such,  (even  of  pastors  and  teachers,)  as  of  the  special 
gifts  and  favors  of  Jesus  Christ  ; if  our  special  friend  should  but  send  us 
from  a far  country,  one  of  his  chief  servants,  would  we  not  welcome  him  ? 
Christ  now  is  in  heaven,  and  he  sends  us  ministers,  as  the  stewards  of  his 
house ; sure  if  we  had  any  love  to  Christ,  “ The  very  feet  of  them  would 
be  precious,  and  beautiful,  who  bring  us  glad  tidings  of  peace,”  Rom. 
10  : 15.  Again,  the  apostle  tells  us  in  another  place,  That  “ there  are 
diversities  of  gifts,  but  the  same  Spirit  ; and  diversities  of  callings,  but  the 
same  Lord  or  Christ;  and  diversities  of  works,  but  the  same  God  and 
Father,  which  worketh  all  in  all,”  1 Cor.  12  : 4,  5,  6.  Christ’s  errand  being 
done,  and  he  gone  up  on  high,  the  Spirit  came  down,  and  in  Christ’s  stead 
established  order  in  the  church,  which  order  or  establishment  is  here  set 
down,  by  gifts,  callings  and  works.  Here  is  First,  a gift,  Secondly,  a call- 
ing, Thirdly,  a work.  Gifts  are  ascribed  to  the  Spirit,  callings  to  Christ, 
and  works  to  God,  even  to  the  Father  of  our  Lord  Jesus  Christ;  where  the 
Spirit  ends,  Christ  begins,  and  where  Christ  ends,  God  begins ; if  no  gift, 
we  must  stay  there,  and  never  meddle  with  the  calling;  and  if  no  calling, 
we  must  stay  there,  and  never  meddle  with  the  work ; first  the  Spirit 
comes,  and  bestows  the  gift,  and  then  Christ  comes,  and  bestows  the  call- 
ing, and  then  God  the  Father  comes,  and  sets  us  to  the  work  : the  gift  is 
for  the  calling,  and  the  gift  and  calling  are  both  for  the  work.  And  if 
this  be  the  order  established  by  the  Spirit  in  his  church,  Oh  ! what  shall 
we  say  of  them  that  either  have  no  gifts,  yet  step  into  the  calling,  as  if 
there  were  no  need  of  the  Holy  Ghost ; or  that  have  no  calling,  and  yet 
will  fall  upon  the  work,  utterly  against  the  mind  and  rule  of  Jesus  Christ? 
Oh  ! what  the  poor  church  of  Christ  suffers  at  this  time  in  these  respects  ! 
Certainly  these  men  have  no  commission  from  the  Holy  Spirit;  he  was 
never  sent  to  them  that  break  this  order,  first  gifts,  and  then  calling,  and 
then  the  work. 

But  why  doth  the  Spirit  endue  men  with  gifts?  Surely  saith  the  apostle, 
to  this  end,  to  profit  withal,  1 Cor.  12  : 7.  Gifts  are  given  for  the  good  of 
others,  gifts  are  for  edifying  : we  should  not  contemn  them,  gifts  are  a bless- 
ing of  God,  and  therefore  we  are  to  endeavour  after  them,  “ Let  thy  profit- 
ing appear  to  all,  and  covet  earnestly  the  best  gifts,”  1 Tim.  4:15,  “and 
yet  (says  Paul)  I show  unto  you  a more  excellent  way,”  1 Cor.  12 : 31,  and 
that  was  true  grace,  of  which  he  discourseth  in  the  next  chapter,  and  this 
brings  in  another  reason  of  the  Spirit’s  mission. 

5.  That  the  Holy  Ghost  might,  according  to  his  office,  endue  men  with 
graces.  In  doing  this,  he  first  gives  the  inward  principle  and  habit  of 
grace,  and  then  the  fruit  or  actings  of  grace.  1.  He  gives  a power,  a habit, 
a spiritual  ability,  a seed,  a spring,  a principle  of  grace,  whatsoever  we  call 
it,  I cannot  conceive  it  to  be  a new  faculty,  added  to  those  which  are  in 
men  by  nature  : a man  when  he  is  regenerate,  hath  no  more  faculties  in  his 
soul  than  he  had  before  he  was  regenerate,  only  in  the  work  of  regeneration, 
those  abilities  which  the  man  had,  are  improved  to  work  spiritually,  as  be- 
fore naturally;  as  our  bodies  in  the  resurrection  from  the  dead  shall  have 
no  more,  nor  other  parts  than  they  have  at  present,  only  those  which  are 
now  natural,  shall  then  by  the  power  of  God  be  made  spiritual,  1 Cor.  15: 
44.  Now  this  principle  is  infused  or  poured  in  by  the  Spirit  of  God;  and 
hence  he  is  called  “ the  Spirit  of  sanctification/’  2 Thess.  2 : 13.  2.  He 


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gives  the  fruit  or  actings  of  grace,  “ but  the  fruit  of  the  Spirit  is  love,  joy, 
peace,  long-suffering,  gentleness,  goodness,  faith,  meekness,  temperance, ” 
Gal.  5 : 22,  23.  Some  call  these  the  diversifications  of  the  actings  of  that 
spiritual  principle  within  us;  certainly  the  Spirit  doth  not  only  at  first  in- 
fuse the  principles  of  grace,  but  he  doth  also  enable  us  to  act  and  improve 
those  blessed  principles;  he  doth  not  only  give  us  power  to  holy  actions,  but 
he  also  works  the  holy  actions  themselves,  God  worketh  in  us  not  only  to 
will,  but  to  do,  Phil.  2 : 13.  God  hath  a twofold  grace,  initial  and  convert- 
ing, exciting  and  quickening ; in  respect  of  this  last,  David  prays,  “ Quicken 
me  after  thy  loving  kindness,  0 Lord,  and  so  shall  I keep  thy  testimonies,” 
Psal.  119  : 88.  This  is  the  actuating  grace  that  we  need  every  hour,  and 
every  moment,  and  must  pray  for  more  earnestly  than  we  should  pray  for 
our  daily  bread.  Two  privileges  more  especially  flow  from  this : as, — 1. 
Hereby  the  soul  will  be  kept  from  negligence  and  dulness,  from  gross  and 
foul  sins ; the  apostle  calls  it  “ Grace  to  help  in  time  of  need,”  Heb.  4 : 16. 
Oh  1 this  is  admirable,  when  grace  comes  in  the  very  nick  of  need ; it  may 
be  some  time  or  other  thou  wcrt  even  falling  into  such  and  such  a sin,  it 
may  be  thou  wert  some  time  or  other  drowning  in  such  and  such  a wicked- 
ness, and  this  exciting,  quickening  grace,  came  in  and  kept  up  thy  head 
above  the  waters.  2.  Hereby  the  soul  will  be  kept  in  a frame  for  every 
duty;  if  the  Spirit  come  but  with  exciting,  quickening  grace,  then  it  is 
ready  to  say,  “ My  heart  is  prepared,  0 Lord,  my  heart  is  prepared,  I can 
now  do  and  suffer  thy  will.”  Sometimes  the  principle  of  grace  lies  still 
within  us,  and  begins  to  rust,  but  then  comes  the  Holy  Ghost,  and  breathes 
upon  our  souls,  and  so  it  excites,  and  quickens,  and  commands  faith,  pa- 
tience, zeal,  and  other  graces  to  be  in  exercise : and  this  is  as  it  were  the 
file  to  take  off  the  rust,  it  is  the  whetting  of  the  edge,  it  is  the  stirring  up 
of  the  coals  into  a mighty  flame.  Christians  ! have  you  not  clear  experi- 
mental demonstrations  of  this  truth  ? Sometimes  you  are  on  the  wing  of 
duty,  and  sometimes  you  are  dull  and  dead  ; sometimes  the  least  temptation, 
the  least  snare  is  ready  to  make  you  fall,  and  sometimes  again,  though 
strong  winds  and  tempests  blow  upon  you,  yet  you  are  able  to  stand  like 
Mount  Zion  that  cauuot  be  remeved : Oh  ! What  is  the  reason  of  the  differ- 
ence ? Surely  according  to  the  incomes  of  the  Spirit  of  God,  this  difference 
comes  not  from  ourselves,  but  from  the  Spirit ; as  this  exciting  quickening 
grace  is  ready  or  afar  off,  so  is  our  condition ; you  know  what  changes 
David  usually  found  in  his  own  heart,  sometimes  he  was  able  to  trust  in 
God,  and  at  other  times  he  was  so  cast  down,  as  if  he  had  no  strength  within 
him,  and  whence  all  this,  but  from  the  ebbings  and  flowings  of  exciting 
quickening  grace?  Well  may  we  cry,  Come  holy  Spirit;  Oh!  what  a com- 
fortable condition  would  it  be,  if  our  spirits  never  lay  still,  but  we  were 
always  hungering,  thirsting,  or  moving  after  God  and  goodness? 

6.  That  the  Holy  Ghost  might  according  to  his  office,  comfort  his  saints 
amidst  all  their  afflictions;  this  was  that  which  Christ  had  so  often  told  his 
apostles,  “ I will  not  leave  you  comfortless,  I will  come  unto  you,  John  14  . 
18. — Aud  I will  pray  the  Father,  and  he  shall  give  you  another  comforter, 
that  he  may  abide  with  you  for  ever,  verse  16. — But  the  Comforter  which 
is  the  Holy  Ghost,  whom  the  Father  will  send  in  my  name,  he  shall  teach 
you  all  things,  verse  26  : — But  when  the  Comforter  is  come,  whom  I will 
scud  unto  you  from  the  Father,  even  the  Spirit  of  truth,  which  procedeth 
from  the  Father,  he  shall  testify  of  me,  John  15:  26. — If  I go  not  away, 
the  Comforter  will  not  come  unto  you,  but  if  I depart  I will  send  him  unto 
you,”  John  16  : 17. 

But  how  is  it  that  the  Spirit  comforts  saints  ? I answer,  in  these  particu- 
lars. 


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[BOOK  IV. 


1.  * The  Spirit  discovers  sin,  and  bends  the  heart  to  monrn  for  sin ; and 
such  a sorrow  as  this,  is  the  seed  and  matter  of  true  comfort ; as  Joseph's 
heart  was  full  of  joy,  when  his  eyes  poured  out  tears  on  Benjamin's  neck, 
so  there  is  a certain  seed  and  matter  of  joy  in  spiritual  mourning  ; I know 
they  are  contrary,  but  yet  they  maybe  subordinate  to  each  other:  as  a dark 
and  muddy  color  may  be  a fit  ground  to  lay  gold  upon.  Certainly  there  is 
a sweet  complacency  in  an  humble  and  spiritual  heart,  to  be  vile  in  its  own 
eyes;  but  especially,  the  fruit  of  it  is  joy,  and  great  joy,  “A  woman  when 
she  is  in  travail  hath  sorrow,  because  her  hour  is  come,  but  as  soon  as  she 
is  delivered  of  the  child,  she  remembered  no  more  the  anguish,  for  joy  that 
a man  is  born  into  the  world,  and  ye  now  therefore  have  sorrow,  but  I will 
see  you  again,  and  your  heart  shall  rejoice,  and  your  joy  no  man  taketh  from 
you,”  John  16  : 21,  22. 

2.  The  Spirit  doth  not  only  discover,  but  heal  the  corruptions  of  the  soul, 
and  there  is  no  comfort  to  the  comfort  of  a saved  and  cured  man ; the  lame 
man  that  was  restored  by  Peter,  expressed  the  abundant  exultation  of  his 
heart,  by  leaping  and  praising  God,  Acts  3 : 8,  and  for  this  cause  the  Spirit 
is  called,  The  oil  of  gladness,  because  by  that  healing  virtue  that  is  in  him, 
he  makes  glad  the  heart  of  man. 

8.  The  Spirit  doth  not  only  heal,  but  renew  and  revive  again ; when  an 
eye  is  smitten  with  a sword,  there  is  a double  mischief,  a wound  made,  and 
a faculty  perished ; and  here,  though  a surgeon  can  heal  the  wound,  yet  he 
can  never  restore  the  faculty,  because  total  privations  admit  no  regress  or 
recovery.  But  the  Spirit  doth  not  only  heal,  and  repair,  but  renew,  and  re- 
edify  the  spirits  of  men ; as  he  healeth  that  which  was  torn,  and  bindeth  up 
that  which  was  broken,  so  he  reviveth,  and  raiseth  up  that  which  was  dead 
before,  Hos.  6:1,2.  And  this  the  apostle  calls,  “ The  renovation  of  the 
Spirit,”  Tit.  3 : 5.  Now  this  renovation  must  needs  be  matter  of  great  joy, 
for  so  the  Lord  comforts  his  afflicted  people,  “ 0 thou  afflicted,  tossed  with 
tempests,  and  not  comforted,  behold  I will  lay  thy  stones  with  fair  colours, 
and  lay  thy  foundations  with  sapphires;  and  I will  make  thy  windows  of 
agates,  and  thy  gates  of  carbuncles,  and  all  thy  borders  of  pleasant  stones,” 
Isa.  54  : 11,  12.  The  meaning  is,  that  all  must  be  new,  and  new  built  up, 
as  for  a godly,  costly,  and  stately  structure. 

4.  The  Spirit  doth  not  only  renew  and  set  the  frame  of  the  heart  aright, 
and  then  leave  it  to  itself ; but  being  thus  restored,  he  abideth  with  it  to 
preserve  and  support  it;  and  to  make  it  victorious,  against  all  tempests 
and  batteries  ; and  thus  further  multiplieth  the  joy  and  comfort  of  the  heart ; 
victory  is  ever  the  ground  of  joy,  “ They  joy  before  thee, — as  men  rejoice 
when  they  divide  the  spoil,”  Isa.  9 :3.  And  the  Spirit  of  God  is  a victori- 
ous Spirit,  “A  bruised  reed  shall  he  not  break,  and  smoking  flax  shall 
he  not  quench,  till  he  send  forth  judgment  unto  victory,”  Matth.  12  : 20. 

5.  The  Spirit  doth  not  only  preserve  the  heart  which  he  hath  renewed, 
but  he  makes  it  fruitful  and  abundant  in  the  work  of  the  Lord.  And  fruit- 
fulness is  a ground  of  comfort,  “ Sing,  0 barren,  thou  that  didst  not  bear, 
break  forth  into  singing,  and  cry  aloud,  thou  that  didst  not  travail  with 
child,  for  more  are  the  children  of  the  desolate,  than  the  children  of  the 
married  wife,  saith  the  Lord,”  Isa.  54:1. 

6.  The  Spirit  doth  not  only  make  the  heart  fruitful,  but  gives  it  the 
pledge  and  earnest  of  its  inheritance,  and  thereby  it  begets  a lively  hope, 
an  earnest  expectation,  a confident  attendance  upon  the  promises,  and  an 
unspeakable  peace  and  comfort  thereupon.  Oh  ! Wheu  I feel  a drop  of 
heaven’s  joy,  shed  abroad  into  my  soul  by  the  Holy  Ghost,  and  that  I look 
upou  this  as  a taste  of  glory,  and  a forerunner  of  happiness,  How  should  I 


*See  at  large  Dr.  Reynolds  on  Psal.  110. 


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521 


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but  rejoice  with  joy  unspeakable?  In  all  these  respects,  the  Spirit  is  our 
comforter : and  this  is  another  reason  why  the  Holy  Ghost  is  sent,  “ I will 
not  leave  you  comfortless,  saith  Christ,  No,  no,  for  I will  come  unto  you  by 
mv  Spirit.” 

7.  That  the  Holy  Ghost  might  according  to  his  office  “ seal  us  unto  the 
day  of  redemption,”  Eph.  4:  30.  By  sealing  is  meant,  some  work  of  the 
Spirit  by  which  he  assures  a believer,  that  he  is  God’s  : it  is  all  one  with 
the  Spirit’s  witnessing ; only  under  that  notion  I shall  speak  of  it  another 
time. 

But  all  the  question  is,  what  is  that  work  of  the  Spirit  by  which  he  as- 
sures ? I answer,  this  work  is  manifold.  As, 

1.  There  is  a reflex  work  of  faith,  and  this  is  the  work  of  the  Spirit  too, 
assuring  our  souls  of  our  good  estate  to  God-ward,  and  Christ-ward,  “ He 
that  believeth  hath  the  witness  in  himself :”  1 John  5 : 10.  He  carries  in 
his  heart  the  counterpane  of  all  the  promises,  this  is  the  first  seal,  or  if  you 
will,  the  first  degree  of  the  Spirit’s  sealing;  the  first  discovery  of  our  elec- 
tion is  manifested  to  us  in  our  believing,  “ as  many  (saith  the  text)  as  were 
ordained  to  eternal  life  believed,”  Acts  12  :48. 

2.  -There  is  a work  of  sanctifying  grace  upon  the  heart,  and  this  is  a seal 
of  the  Spirit  also  ; for  whom  the  Spirit  sanctifieth,  he  saveth.  “ The  Lord 
knoweth  who  are  his,”  saith  the  apostle,  2 Tim.  2 : 19.  Ay,  but  how  should 
we  know  it?  why,  by  this  seal ; as  it  follows,  “ Let  every  one  that  nameth 
the  name  of  the  Lord  depart  from  iniquity.”  None  are  children  of  God  by 
adoption,  but  those  that  are  children  also  by  regeneration  ; none  are  heirs  of 
heaven,  but  they  are  new  born  to  it,  “ Blessed  be  God  the  Father  of  our 
Lord  Jesus  Christ,  who  hath  begotten  us  anew — to  an  inheritance  incorrup- 
tible,” 1 Pet.  1 : 3,  4.  This  seal  of  sanctification  leaves  upon  the  soul,  the 
likeness  of  Jesus  Christ,  even  grace  for  grace. 

There  is  a work  of  assisting,  exciting,  quickening  grace ; or  of  God’s 
gracious  concourse  with  that  habitual  grace  which  he  hath  wrought  in  his 
people ; now,  this  is  various,  according  to  the  good  pleasure  of  his  will ; the 
Spirit  is  more  mightily  present  to  some  than  others,  yea  more  to  the  same 
man  at  sometimes,  and  in  some  conditions;  sometimes  the  same  Christian 
is  as  a burning  and  shining  light,  sometimes  as  a smoking  flax,  “ The  Spirit 
blows  where  it  listeth,”  John  3 : 8.  Sometimes  he  fills  the  soul  with  fuller 
gales,  sometimes  again  she  is  becalmed,  a man  bath  more  of  the  Spirit  at 
one  time  than  another;  now  when  the  Spirit  comes  in  thus  by  exciting, 
quickening,  stirring,  and  enabling  us  to  act,  so  that  we  can  say  as  sometimes 
the  prophet  said,  “ It  was  in  my  heart  as  a burning  fire  shut  up  in  my  bones, 
and  I was  weary  with  forbearing,  and  could  not  stay,”  Jer.  20  : 9.  Why, 
then  the  Spirit  seals  and  gives  assurance  to  our  souls,  that  we  are  his. 

4.  There  is  a work  of  shining  upon,  or  enlightening  those  graces  which 
the  Spirit  plants  in  us,  and  helps  us  to  exercise,  this  seals  to  the  purpose; 
and  of  this  it  is  that  the  apostle  speaks,  We  have  received  not  the  spirit  of 
the  world,  but  the  Spirit  which  is  of  God,  that  we  may  know  the  things 
that  are  freely  given  us  of  God,  1 Cor.  2 : 12.  The  things  given  to  us, 
may  be  freely  received  by  us,  and  yet  the  receipt  of  them  not  known  to 
us  ; therefore  the  Spirit  for  our  farther  consolation  doth,  as  it  were,  put  his 
hand  and  seal  to  our  receipts,  he  shines  upon  our  graces,  or  he  enlightens 
our  graces,  whereby  we  may  know  we  believe,  and  know  that  we  live.  In- 
deed this  is  rare  with  God’s  own  people;  sometimes,  notwithstanding  this 
seal,  we  may  be  in  such  a state  as  Paul  and  his  company  were  in  the  ship, 
u When  they  saw  neither  sun  nor  star  for  many  days  together,”  Acts  27  : 
20.  So  it  may  be  that  for  a time  we  may  see  neither  sun  nor  star,  neither 
light  in  God’s  countenance,  nor  light  in  our  souls,  no  grace  issuing  from 
God,  no  grace  carrying  the  soul  to  God ; yet  in  this  dark  condition,  if  we 


522 


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[BOOK  IY. 

do  as  Paul  and  his  company  did,  i.  e.  if  we  cast  anchor  even  in  the  dark 
night  of  temptation,  and  pray  still  for  day,  God  will  appear,  and  all  shall 
clear  up  : we  shall  at  last  see  light  without,  and  see  light  within,  surely  the 
day-star  will  arise  in  our  hearts. 

5.  There  is  a work  of  joy  and  comfort;  and  this  is  a super-added  seal 
of  the  Spirit;  the  works  of  the  Spirit  you  may  see  are  of  a double  kind; 
either  in  us  by  imprinting  sanctifying  grace,  or  upon  us  by  shining  on  our 
souls,  and  by  sweet  feelings  of  joy ; habitual  grace,  or  sanctifying  grace 
is  more  constant,  and  always  like  itself;  but  this  work  of  comfort  and 
joy,  is  of  the  nature  of  such  privileges,  as  God  vouchsafeth  at  one  time, 
and  not  at  another;  and  hence  it  is,  that  a Christian  may  have  grace, 
and  a Christian  may  know  himself  to  be  in  the  state  of  grace,  and  yet 
in  regard  of  comfort,  God  may  be  gone.  Thus  it  was  with  Job,  he  knew 
his  Redeemer  lived,  and  he  resolved  to  trust  in  him,  though  he  killed 
him  ; he  knew  he  was  no  hypocrite,  he  knew  his  graces  were  true ; not- 
withstanding all  the  objections  and  imputations  of  his  friends,  they  could 
not  dispute  him  out  of  his  sincerity,  “ My  righteousness  I hold  fast,  and 
I will  not  let  it  go,”  Job  27  : 6.  Yet  for  the  present  he  saw  no  light  from 
heaven,  but  he  was  in  a sore  and  afflicted  condition,  till  it  pleased  the 
Lord  to  reveal  himself  in  special  favor  unto  him.  Now,  this  work  of  joy 
usually  comes  not  till  after  faith,  and  many  experiences  of  God’s  love, 
and  much  waiting  upon  God.  These  are  the  several  works  of  the  Spirit’s 
sealing. 

But  why  is  it  that  we  can  neither  actually  believe,  nor  can  know  that  we 
believe,  nor  can  enjoy  peace  and  joy  in  believing,  without  a fresh  and  new 
act  of  the  Spirit  ? 

I answer,  because  the  whole  carriage  of  a soul  to  heaven  is  above  nature; 
where  the  Spirit  makes  a stand,  we  stand,  and  can  go  no  farther;  without 
the  help  of  the  Spirit  we  can  neither  make  promises,  nor  conclude  for  our- 
selves ; it  is  the  Spirit  that  sanctifies,  and  witnesses,  and  “ seals  our  souls 
unto  the  day  of  redemption.”  Many  other  reasons  may  be  rendered,  but 
I shall  speak  of  them  in  the  end  of  the  Spirit’s  mission. 

Thus  far  we  have  propounded  the  object,  viz. : The  ascension  of  Christ, 
the  session  of  Christ  at  God’s  right-hand,  and  Christ’s  mission  of  the 
Holy  Ghost;  our  next  work  is  to  direct  you  how  to  look  unto  Jesus  in  these 
respects. 


CHAPTER  II. 

Sect.  I. — Of  knowing  Jesus  as  carrying  on  the  great  work  of  our  salva- 
tion, in  his  ascension , session , and  mission  of  the  Spirit. 

1.  Let  us  know  Jesus,  carrying  on  the  great  work  of  our  salvation  for 
us,  in  his  ascension  into  heaven,  in  his  sessiou  at  God’s  right  hand,  and  in 
his  mission  of  the  Holy  Ghost;  these  are  points  of  great  use:  if  these 
transactions  had  not  been,  where  had  we  been  ? These  are  points  of  highest 
speculation  ; if  these  transactions  had  not  been,  where  had  Christ  been  ? 
After  his  humiliation,  herein  lay  the  exaltation  of  his  glorious  person;  he 
was  exalted  above  the  earth,  above  the  clouds,  above  the  stars,  above  the 
heavens,  above  the  heaven  of  heavens ; 0 ! the  glorious  majesty  of  our 
King  Jesus,  as  sitting  down  at  God’s  right  hand,  our  salvation  is  the 
greatest  mystery  that  ever  was,  it  being  made  up  of  the  various  workings 
of  the  glory  of  God ; for  us  men,  and  for  our  salvation  Christ  was  incar- 


CHAP,  n.] 


LOOKING  UNTO  JESUS. 


523 


natc,  and  came  down  from  heaven;  and  for  us  men,  and  for  our  salvation 
Christ  was  exalted,  and  went  up  into  heaven.  Here  is  an  object  of  admi- 
ration indeed,  the  very  angels  at  the  sight  of  it  stood  admiring  and  adoring; 
it  took  up  their  heart,  astonished  their  understanding ; surely  it  was  the 
blessedest  sight  that  ever  the  angels  did,  or  could  behold ; come  then,  and 
0 my  soul!  do  thou  take  a view  of  that  which  they  admire,  the  design  is 
not  so  principally  concerning  angels,  as  thyself : they  are  in  it  only  as  afar 
off,  and  in  general ; but  it  concerns  thee  in  special  and  particular ; and 
therefore  study  close  this  argument,  and  know  it  for  thyself.  Study,  1.  the 
ascension  of  Christ,  how,  and  whither,  and  why  he  ascended.  2.  Study 
the  session  of  Christ  at  God’s  right  hand ; 0 the  mines,  the  riches  of  that 
spiritual  heavenly  knowledge!  3.  Study  the  mission  of  the  Holy  Ghost; 
not  a circumstance  in  it  but  deserves  thy  study  : worlds  of  wealth,  ten 
thousand  times  better  than  gold,  or  silver,  or  precious  stones,  may  be  found 
in  the  diggings  of  these  mines.  Have  not  many  students  beat  out  their 
brains  on  lesser  subjects  ? What  endeavors  have  there  been  to  dive  into 
the  secrets  of  nature  ? What  volumes  have  been  written  of  physics,  meta- 
physics, mathematics  ? And  is  not  this  subject,  Christ,  is  not  every  one 
of  these  subjects,  Christ’s  ascension,  Christ’s  session,  Christ’s  mission  of 
the  Holy  Spirit,  of  more  worth,  and  value,  and  benefit,  than  all  those? 
Come,  study  that  piece  of  the  Bible,  wherein  these  are  written ; there  is 
not  a line  or  expression  of  Christ  in  the  Scripture,  but  it  is  matter  enough 
for  a whole  age  to  comment  on  ; thou  needest  not  to  leave  old  principles 
for  new  discoveries ; for  in  these  very  particulars  thou  mightest  find  succes- 
sive sweetness  unto  all  eternity. 

Sect.  II. — Of  considering  Jesus  in  that  respect. 

1.  Let  us  know  Jesus  carrying  on  the  great  work  of  our  salvation  for 
us,  in  these  particulars : we  must  not  only  study  to  know  these  things,  but 
we  must  meditate  on  them  till  they  come  down  from  our  heads  to  our 
hearts.  Meditation  is  the  poise  that  sets  all  the  wheels  within  agoing;  it 
were  to  small  purpose  to  bid  us  desire,  hope,  believe,  love,  joy,  &c.,  if  first, 
we  did  not  meditate;  in  meditation  it  is  that  the  understanding  works, 
that  the  will  is  inclined  to  follow,  that  devotion  is  refreshed,  that  faith  is 
increased,  hope  established,  love  kindled ; and  therefore  begin  here,  0 my 
soul ! it  is  a due  consideration  that  gives  both  life,  and  light,  and  motion, 
to  thy  aetings  in  all  proceedings. 

And  to  take  them  in  order  : 

1.  Consider  of  Christ’s  ascension  into  heaven.  Methinks  souls  should 
put  themselves  into  the  condition  of  the  disciples,  u when  they  looked 
steadfastly  towards  heaven  as  Christ  went  up,”  Acts  1 : 10.  What,  shall  he 
ascend,  and  shall  not  we  in  our  contemplations  follow  after  him  ? Gaze,  O 
my  soul,  on  this  wonderful  object!  thou  needest  not  fear  any  check  from 
God  or  angels,  so  that  thy  contemplation  be  spiritual  and  divine.  No  sooner 
had  Christ  finished  his  work  of  redemption  here  on  earth,  but  on  the  mount 
called  Olivet,  he  assembles  with  his  disciples,  where,  having  given  them 
commands,  he  begins  to  mount;  and  being  a little  lifted  up  into  the  air, 
presently  a cloud  receives  him  into  her  lap.  Herein  is  a clear  demonstra- 
tion of  his  Godhead ; clouds  are  usually  in  Scriptures  put  for  the  house,  or 
temple,  or  receptacle  of  God  himself.  How  often  it  is  said,  that  “ the 
glory  of  the  Lord  appeared  in  the  cloud?”  Exod.  16  : 10.  And  that  “lie 
came  to  Moses  in  a thick  cloud,”  Exod.  19  : 9.  And  that  “ he  called  unto 
Moses  out  of  the  midst  of  the  cloud,”  Exod.  24:16.  And  that  “the 
Lord  descended  in  the  cloud,”  Exod.  34  : 5.  Is  not  the  cloud  God’s  own 
chariot  ? “ Behold  the  Lord  rideth  on  a swift  cloud,”  Isa.  19  : 1.  “Aud, 

0 Lord  my  God,  thou  art  very  great,  saith  David;  great  indeed,  and  he 


524 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 

proves  it  thus;  who  maketh  the  clouds  his  chariot,”  Psalm  104  : 3.  Jesus 
Christ  in  his  ascension  to  heaven  enters  by  the  way  into  a cloud  ; this  was 
his  chariot,  led  by  thousands  and  ten  thousands  of  his  angels,  “The  chariots 
of  God  are  twenty  thousand,  even  thousands  of  angels,  the  Lord  is  among 
them  as  in  Sinai  in  the  holy  place,  thou  hast  ascended  on  high,  thou  hast 
led  captivity  captive,  thou  hast  received  gifts  for  men,”  Psalm  68  : 17, 18. 
Some  are  of  opinion,  that  not  only  thousands  of  angels  led  this  chariot,  but 
that  many  of  the  saints  which  slept  and  rose  with  Christ  at  his  resurrection, 
now  ascended  with  him,  compassed  about  this  glorious  cloud;  whence  they 
gave  this  for  the  meaning  of  the  text,  “That  when  he  went  up  through 
the  air,  and  ascended  up  on  high,  he  led  captivity  captive  : that  is,  he  led  a 
certain  number  of  captives,  namely,  the  saints  that  were  long  held  in  cap- 
tivity of  death,  whose  bodies  arose  at  Christ’s  resurrection,  and  now  they 
accompanied  Christ  in  his  triumphant  march  into  heaven.”*  However  he 
was  attended,  be  not  too  curious,  (0  my  soul  in  this !)  the  bright  cloud  that 
covered  his  body,  discovered  his  dignity;  and  therefore  here  is  thy  duty; 
to  look  steadfastly  towards  heaven,  and  to  worship  him  in  his  ascension  up 
into  heaven  ; 0 admire  and  adore  ! 

But  stay  not  thy  contemplation  in  the  cloud,  he  ascends  yet  higher, 
through  the  air,  and  through  the  clouds,  and  through  the  sphere,  or  ele- 
ment of  fire,  and  through  those  orbs  of  the  Moon,  Mercury,  Mars;  of  the 
Sun,  Jupiter,  Venus,  Saturn;  and  through  that  azure  heaven  of  fixed 
stars,  and  through  that  first  moveable,  and  through  those  condensed  and 
solid  waters  of  the  crystalline  heaven ; nor  stood  he  still  till  be  came  to 
those  doors  and  gates  of  the  imperial  heaven,  called  “the  heaven  of 
heavens;”  in  all  this  triumphant  glorious  march,  some  tell  us  of  an 
heavenly  harmony  made  by  those  choristers  of  heaven,  the  blessed  angels  : 
“ Some  going  before,  and  some  going  after,  they  chaut  his  praises,  and  sing 
hallelujahs ;” "j*  and  that  is  the  meauing  of  the  Psalmist,  “God  is  gone  up 
with  a shout,  the  Lord  with  the  sound  of  a trumpet,”  Psalm  47  : 5.  In 
this  meditation  pass  not  over  thy  duty,  which  immediately  follows,  “ Sing 
praises  to  God,  sing  praises,  sing  praises  unto  our  king,  sing  praises,  verse  6. 
— Sing  unto  God,  sing  praises  to  his  name,  extol  him  that  rideth  upon  the 
heavens,  by  his  name  JAH,  and  rejoice  before  him,”  Psalm  68  : 4.  Thou 
hast  great  cause,  0 my  soul,  to  praise  him,  and  to  rejoice  before  him,  espe- 
cially if  thou  considerest  that  Christ  ascended  not  for  himself,  but  also  for 
thee;  it  is  God  in  our  nature  that  is  gone  up  to  heaven;  whatever  God 
acted  on  the  person  of  Christ,  that  he  did  as  in  thy  behalf,  and  he  means 
to  act  the  very  same  on  thee;  Christ  as  a public  person  ascended  up  to 
heaven ; thy  interest  is  in  this  very  ascension  of  Jesus  Christ,  and  there- 
fore dost  thou  consider  thy  head  as  soaring  up  ? 0 let  every  member 

praise  his  name  ! let  thy  tongue  (called  thy  glory)  glory  in  this,  and 
trumpet  out  his  praises,  that,  in  respect  of  thy  duty,  it  may  be  verified, 
“ Christ  is  gone  up  with  a shout,  the  Lord  with  the  sound  of  a trumpet.” 
And  yet  stay  not  by  the  way,  but  consider  farther,  Christ  being  now  ar- 
rived at  heaven’s  doors,  those  heavenly  spirits  that  accompanied  him,  began 
to  say,  “ Lift  up  your  heads,  0 ye  gates,  even  lift  up  yourselves,  ye  ever- 
lasting doors,  and  the  King  of  glory  shall  come  in,”  Psalm  24  : 7.  To 
whom  some  of  the  angels  that  were  within,  not  ignorant  of  his  person,  but 
admiring  his  majesty  and  glory,  said  again,  “ Who  is  the  King  of  glory  ?” 
and  then  they  answered,  “ To  the  Lord  strong  and  mighty,  The  Lord 
mighty  in  battle,”  verse  8 ; and  thereupon  those  “ twelve  gates  of  the  holy 
city,  of  the  new  Jerusalem,”  opened  of  their  own  accord,  Rev.  21  : 12. 
And  Jesus  Christ  with  all  his  ministering  spirits  entered  in.  0 my  soul ! 


* English  annotations  on  Eph.  4 : 8. 


f Cypr.  in  Serm.  Ascens. 


CHAP.  II.] 


LOOKING  UNTO  JESUS. 


525 


how  should  this  heighten  thy  joy,  and  enlarge  thy  comforts,  in  that  Christ 
is  now  received  up  into  glory  ? Every  sight  of  Christ  is  glorious,  and  in 
every  sight  thou  shouldst  wait  on  the  Lord  Jesus  Christ  for  some  glorious 
manifestations  of  himself.  Come,  live  up  to  the  rate  of  this  great  mystery, 
view  Christ  as  entering  into  glory,  and  thou  wilt  find  the  same  sparkles  of 
glory  on  thy  heart.  0 this  sight  is  a transforming  sight!  “We  all  with 
open  face,  beholding  as  iu  a glass  the  glory  of  the  Lord,  are  changed  into 
the  same  image  from  glory  to  glory,  even  as  by  the  Spirit  of  the  Lord,” 
2 Cor.  3 : 18. 

2.  Consider  of  Christ’s  session  at  God’s  right  hand  : no  sooner  was  Christ 

entered  into  heaven,  but  he  is  brought  before  his  heavenly  Father*  and 
herein  was  the  vision  accomplished,  “ I saw  in  the  night  visions,  and  behold 
one  like  the  Son  of  man  came  with  the  clouds  of  heaven,  and  came  to  the 
Ancient  of  days,  and  they  brought  him  near  before  him,  and  there  was 
given  him  dominion,  and  glory,  and  a kingdom,”  Dan.  7 : 13,  Id.  This 
is  that  we  call  his  session  at  God’s  right  hand;  a dominion  was  given  him 
above  all  creatures,  yea,  a dominion  above  the  hierarchy  of  all  the  angels; 
0 the  glory  of  Christ  at  his  first  entrance  into  glory  ! immediately  all  the 
angels  fell  down  and  worshipped  him  ; immediately  his  Father  welcomed 
him  with  the  highest  grace  that  ever  was  yet  shown,  “ Come,  (said  he,)  sit 
thou  at  my  right  hand,  until  I make  thy  enemies  thy  foot-stool,”  Psalm 
110  : 1.  One  sweetly  observes,  That  usually  in  the  several  parts  of  the 
performance  of  Christ’s  office,  either  God  is  brought  in  as  speaking  to 
Christ,  or  Christ  is  brought  in  as  speaking  to  his  Father ; thus  when  he 
chose  him  first  to  be  our  Mediator,  God  speaks  to  Christ,  “ Thou  art  a priest 
for  ever  after  the  order  of  Melchisedec,”  and  when  Christ  came  to  take  upon 
him  our  nature,  he  spake  to  his  Father,  “ Lo,  I come  to  do  thy  will,  a body 
hast  thou  prepared  for  me,”  Heb.  10  : 7.  Again,  when  Christ  hung  on 
the  cross,  he  speaks  to  his  Father,  “ My  God,  my  God,  why  hast  thou  for- 
saken me ?”  Psalm  22  : 1.  But  when  Christ  rose  again  from  the  dead, 
God  spake  to  him,  “ Thou  art  my  Son,  this  day  have  I begotten  thee,” 
Acts  13  : 33.  And  when  Christ  ascended  into  heaven,  God  spake  to  him, 
“ Son,  sit  thou  down  at  my  right-hand,”  Heb.  1 : 13.  This  was  the  highest 
point  of  Christ’s  elevation,  now  was  the  prophecy  accomplished,  “ He  shall 
be  exalted  and  extolled,  and  be  very  high,”  Isa.  52  : 13.  The  Chaldee 
paraphrast  reads  it  thus,  “ He  shall  be  exalted  above  Abraham,  he  shall  be 
extolled  more  than  Moses,  he  shall  be  very  high,  above  the  brightest 
cherubim  or  seraphim  !”  0 my  soul ! meditate  on  this  session  of  Christ  at 

God’s  right-hand ; and  thence  drawdown  some  virtue  and  sweetness  into 
thyself.  What?  Was  Christ  exalted  ? Had  he  a name  given  him  above 
every  name  ? Walk,  then,  as  becomes  those  that  have  so  glorious  a head  : 
0 defile  not  that  nature  which  in  thy  Christ  was  so  highly  honored  ! it  was 
the  apostle’s  arguing,  “ Shall  I take  the  members  of  Christ,  and  make  them 
the  members  of  an  harlot !”  1 Cor.  6 : 15.  So  argue  thou,  Shall  I take 
the  nature  of  Christ,  that  nature  which  he  in  his  person  hath  so  highly 
glorified,  and  make  it  in.  my  person  the  nature  of  a devil?  0 my  soul! 
walk  worthy  of  such  a Lord,  unto  all  well-pleasing;  since  now  he  is  on  his 
throne  at  God’s  right,  0 kiss  the  Son ! honor  the  Son  with  divine 
worship,  reverence,  and  submission;  submit  cheerfully  and  willingly  to  the 
sceptre  of  his  word,  bow  to  his  name,  as  it  is  written,  At  the  name,  the 
person,  the  power,  the  sceptre,  “ of  Jesus  Christ,  every  knee  should  bow,” 
Phil.  2 : 10. 

3.  Consider  of  the  mission  of  the  Holy  Ghost;  no  sooner  is  Christ  in- 
augurated in  his  throne,  but  he  scatters  his  coin,  and  gives  gifts,  “ when 
he  ascended  on  high,  he  led  captivity  captive,  and  gave  gifts  unto  men,” 
Eph.  4 : 8.  He  gave  gifts,  or  the  gift  of  gifts,  the  gift  of  the  Holy  Ghost, 


526 


LOOKING  UNTO  JESUS. 


[BOOK.  IV. 


“ If  thou  knewest  the  gift  of  God,”  John  4 : 10,  said  Christ  to  the  Samari- 
tan woman,  That  gift  was  the  water  of  life,  and  that  water  of  life  was  the 
Spirit,  as  John  who  knew  best  his  mind,  gave  the  interpretation,  “ This 
spake  he  of  the  Spirit,”  John  7 ; 39.  0 my  soul  ! consider  of  this  princely 

gift  of  Christ  ; such  a gift  was  never  before,  but  when  God  gave  his  Son, 
“ God  so  loved  the  world,  that  he  gave  his  Son,”  and  Christ  so  loved  the 
world,  that  he  gave  his  Spirit ; but,  0 my  soul  ! consider  especially  to  whom 
this  Spirit  was  given  ; the  application  of  the  gift  is  the  very  soul  of  thy 
meditation,  “unto  us  a Son  is  given,”  saith  the  prophet,  Isaiah  9 : 6,  and 
“ unto  us  the  Holy  Ghost  is  given,”  saith  the  apostle,  Rom.  5 : 5.  And 
yet  above  all,  consider  the  reasons  of  this  gift  in  reference  to  thyself,  was  it 
not  to  make  thee  a temple  and  receptacle  of  the  Holy  Ghost?  Stand  a 
while  on  this;  admire,  0 my  soul  ! at  the  condescending,  glorious,  and  un- 
speakable love  of  Christ  in  this  ! it  was  infinite  love  to  come  down  into  our 
nature  when  he  was  incarnate;  but  this  is  more,  to  come  down  into  thy 
heart  by  his  Holy  Spirit ; he  came  near  to  us  then,  but  as  if  that  were  not 
near  enough,  he  comes  nearer  now;  for  now  he  unites  himself  unto  thy 
person,  now  he  comes,  and  dwells  in  thy  soul  by  his  Holy  Spirit;  0 my 
soul ! thou  hast  many  incomes  of  the  world,  though  many  are  above  thee, 
yet  many  are  below  thee ; but,  oh  ! what  little  contentment  hast  thou  in 
these  outward  things?  Come,  here  is  that  which  will  infinitely  content  thy 
vast  desires;  “ Christ  is  in  thee,  really  in  thee  by  his  Spirit;”  will  not  this 
content  the  utmost  capacity  of  an  heart?  Surely  he  is  too  covetous,  whom 
God  himself  cannot  suffice;  if  thou  hast  Christ,  thou  hast  all  things,  and 
if  thou  hast  the  Spirit  of  Christ,  thou  hast  Christ  himself,  not  notionally, 
not  by  the  habit  of  grace  only,  but  really,  essentially,  substantially  by  his 
Spirit;  it  is  the  very  Spirit  of  Christ,  the  Spirit  itself;  the  Holy  Ghost 
itself  in  his  own  person  that  is  united  to  thee,  and  dwells  in  thee,  not  only 
comes  he  in  person,  but  he  brings  along  with  him  all  his  train ; hath  he 
not  endued  thee  with  some  gifts  ? Hath  he  not  divided  a portion  and 
measure  to  thee  in  thy  place  and  calling  ? Take  notice,  observe  it,  and  be 
thankful ; if  thou  hast  a gift  of  prayer,  of  prophecy,  of  wisdom,  of  know- 
ledge, it  comes  and  flows  from  his  Holy  Spirit;  “Unto  every  one  of  us  is 
given  grace,  according  to  the  measure  of  the  gift  of  Christ,”  Eph.  4 : 7. 
Or,  according  to  the  measure  of  the  Spirit,  who  is  the  gift  of  Christ,  and 
all  these  worketh  that  one  and  the  self-same  Spirit,  dividing  to  every  man 
severally  as  he  will,  1 Cor.  12  : 11.  But  besides  a gift,  hath  he  not  endued 
thee  with  his  grace  ? Hath  he  not  planted  in  thy  soul  the  habit,  the  power, 
the  seed,  the  spring,  the  principle  of  grace?  Hast  thou  not  felt  sometimes 
the  excitings,  quickenings,  stirrings  of  the  Spirit  of  God,  commanding  thy 
faith,  love,  zeal,  and  other  graces  to  be  in  exercise  ? Hath  he  not  many  a 
time  at  some  dead  lift,  at  some  mighty  strait,  at  some  prevailing  temptation, 
when  thou  wast  even  ready  to  yield  to  Satan,  come  in  as  betwixt  the  bridge 
and  water,  and  given  thee  grace  to  help  in  time  of  need  ? Heb.  4 : 16.  0 

the  sweet  incomes  of  the  Spirit  of  God  ! as  he  is  an  Holy  Spirit,  so  he 
makes  holy  hearts,  and  if  there  be  any  holiness  in  thy  heart,  what  is  it  but 
an  emanation,  influence,  effect,  of  the  Spirit  of  God  ? If  ever  thou  hadst 
any  flowings  of  exciting,  quickening  grace,  say,  “This  is  above  nature, 
above  flesh  and  blood,  it  comes  from  the  holy  and  blessed  Spirit  of  God.” 
Some  other  effects  thou  mayest  consider  of,  as  of  the  comforts  of  the  Spirit ; 
what,  hast  thou  not  sometimes  felt  the  joys  unspeakable  and  full  of  glory  ? 
Hast  thou  not  sometimes  known  a morning’s  joy,  after  a night’s  sorrow'  ? 
An  healing  of  thy  broken  heart,  a reviving  of  thy  dead  spirit,  a drop  of 
heaven’s  joy  given  thee  as  the  handsel,  or  earnest  of  thy  inheritance  ? why, 
all  these  are  but  the  workings  of  the  promised  Comforter ; “And  I will  pray 
the  Father,  and  he  shall  give  thee  another  Comforter,  that  he  may  abide 


LOOKING  UNTO  JESUS. 


527 


CHAP.  II.] 

with  you  for  ever,”  John  14  : 16.  Another  effect  is  the  seal  of  the  Spirit ; 
and,  what,  hast  thou  not  sometimes  had  the  seal  of  the  Spirit  stamped  on 
thee  ? I will  not  say  this  is  absolutely  necessary,  but  hast  thou  not  some- 
times been  assured  of  thy  salvation,  by  a reflex  act  of  faith  ? Or,  by  a work 
of  grace  habitual  or  actual  ? Or,  by  an  irradiation  of  the  Spirit  on  thy 
graces  ? Sometimes  the  Spirit  is  pleased  to  shine  with  its  bright,  and  glori- 
ous, and  heavenly  beams  into  our  souls,  and  then  we  are  assured  ; hence 
the  apostle  prays  for  the  Ephesians,  “ that  they  might  have  spirit  of  reve- 
lation,” and  to  what  end  ? “ That  they  might  know  what  is  the  hope  of  his 
calling,”  Eph.  1 : 17,  18,  19.  (i.  e.~)  That  they  might  know  upon  what 
certain  grounds  and  foundation  their  hopes  were  built ; and  hence  the 
psalmist  prays  for  himself,  “ Cause  thy  face  to  shine  upon  thy  servant,” 
Psal.  31  : 16.  And  again,  “ God  be  merciful  unto  us,  and  bless  us,  and 
cause  his  face  to  shine  upon  us,  Selah,”  Psal.  67  : 1.  If  the  Spirit  shine 
upon  our  graces,  then  it  seals ; 0 consider  of  this  shining  sealing  work  ! 
and  leave  it  not  till  the  Spirit  dart  in  a spiritual  light,  and  give  thee  a reve- 
lation, knowledge,  and  persuasion  of  thy  effectual  calling ; many  other 
reasons  are  of  the  Spirit’s  mission,  but  amongst  them  all,  consider,  0 my 
soul  ! and  ponder  on  these  few;  think  over  Christ’s  ascension,  session,  and 
mission  of  the  Spirit;  but  in  every  thought  be  serious,  fruitful,  and  par- 
ticular; say,  ‘‘Christ  is  gone  up  into  heaven  for  me,  and  he  is  set  down  at 
God’s  right  hand  for  me ; and  he  hath  sent  down  his  Spirit  into  my  heart.” 
Oh  ! what  workings  would  there  be  within,  if  thou  wert  but  lively  and 
active  in  the  meditations  of  these  several  passages. 

Sect.  III. — Of  desiring  after  Jesus  in  that  respect. 

3.  Let  us  desire  after  Jesus,  carrying  on  the  great  work  of  our  salvation 
for  us  in  these  particulars  : Who  seeing  Christ  to  ascend  into  heaven,  would 
not  be  glad  to  ascend  up  with  him  ? Who  seeing  Christ  to  sit  down  at  the 
right  hand  of  his  Father,  would  not  be  glad  to  sit  down  with  him  ? Who 
seeing  Christ  to  scatter  his  gifts  and  Spirit  amongst  his  saints,  would  not 
cry,  “ Come,  Holy  Spirit,  0 Christ  give  me  thy  Spirit ! thou  that  gavest 
gifts  unto  men,  come,  and  bestow  those  gifts  on  me,  even  upon  me?”  The 
believing  soul  cannot  hear  of  Christ  in  any  true  discovery  of  his  grace  and 
glory,  but  it  must  needs  send  out  breathings  after  him,  “ Oh  that  Christ 
were  mine  ! 0 that  I had  any  interest  in  this  transaction  !”  It  is  true, 

these  transactions  are  past,  but  the  virtue  of  them  continues  still,  and  ac- 
cordingly the  virtue,  power,  and  influence  of  these  transactions  must  be  the 
object  of  our  desires.  Now,  what  is  the  virtue  of  Christ’s  ascension,  but 
that  we  might  ascend  ? And  what  the  virtue  of  Christ’s  session,  but  that 
we  might  sit  down  with  him  on  his  throne  ? And  what  the  virtue  of  the 
mission  of  his  Spirit,  but  that  we  might  partake  of  the  Holy  Ghost  ? Oh 
iet  these  be  the  objects  of  our  desires ! come,  let  us  pant  and  breathe  after 
these  things  ! As, — 

1.  Let  us  see  Christ  ascending,  and  so  desire  to  ascend  with  him  : when 
Christ  ascended  it  was  not  merely  for  himself,  but  also  in  our  stead ; he 
ascended  as  a common  person ; as  the  high-priest  ascending  into  the  holy 
of  holies,  he  carried  all  the  names  of  the  twelve  tribes  on  his  breast;  so 
Jesus  Christ  ascending  into  heaven,  he  carried  the  names  of  all  believers  in 
the  world  on  his  breast,  thereby  showing  they  were  likewise  to  come  after 
him ; in  this  case  how  should  we  long  after  him,  and  cry  after  him,  as 
Eiisha  after  Elijah,  when  he  saw  him  ascending,  “ My  father,  my  father, 
the  chariots  of  Israel,  and  the  horsemen  thereof?”  2 Kings  2 : 12.  How 
should  we  cry  after  him,  “ 0 my  Lord,  and  my  God,  see  that  my  name  be 
written  in  thy  breast.  0 that  virtually  I may  ascend  with  thee  ! and  that 
ready  and  bodily,  I may  at  last  ascend  after  thee  !”  there  are  many  that  can 


528  LOOKING  UNTO  JESUS.  [BOOK  IV. 

say  in  their  heart,  u I will  ascend  above  the  heights  of  the  clouds,  I will  be 
like  the  Most  High,”  Isa.  14  : 14,  15.  But  the  prophet  tells  us,  “ Snch 
shall  be  brought  down  to  hell,  and  to  the  sides  of  the  pit.”  0 the  desires, 
and  eager  pursuits  of  men  after  ambition  ! what  topping  and  advancing  of 
one  over  another?  In  the  mean  time  the  Psalmist’s  question  is  quite  for- 
gotten, “ Who  shall  ascend  into  the  hill  of  the  Lord  ? He  that  hath  clean 
hands,  and  a pure  heart,  who  hath  not  lifted  up  his  soul  unto  vanity,”  Psa. 
24  : 3,  4.  Down,  0 my  soul ! with  thy  top  and  top-gallant : strike  sail  to 
God  and  Christ,  know  that  God  resists  the  proud,  “ How  art  thou  fallen 
from  heaven,  0 Lucifer ! son  of  the  morning  ?”  Isa.  14  : 12.  Even  he  that 
would  “ exalt  his  throne  above  the  stars  of  God,  is  brought  down  to  hell !” 
Come,  come  ! a desire  after  Christ  and  his  ascension  is  the  way  to  heaven  ; 
if  thou  wilt  ascend  after  Christ,  set  thy  desires  upon  Christ;  if  thou  wilt 
arrive  at  true  glory,  breathe  after  Christ  ascending  up  into  his  glory ; let 
others  ascend  up  into  their  heaven  upon  earth,  but,  0 my  soul  ! desire  thy 
interest  in  Christ’s  ascension  into  the  heaven  of  heavens,  Oh  when  it  will 
once  be  ! that  by  virtue  of  Christ’s  ascension,  I shall  ascend  ? Is  Christ 
gone  up,  and  am  I yet  behind  ? Is  my  head,  my  husband,  my  Lord  in 
heaven,  and  am  I a poor  member  of  his  body  grovelling  here  on  earth  ? 
What,  is  Christ  gone  up  with  a shout,  the  Lord  with  the  sound  of  a trum- 
pet? Are  all  the  angels  sounding  his  praise,  and  bidding  him  welcome  into 
glory  ? And  am  I sinning  here  on  earth,  and  by  my  sins  crucifying  again 
and  again  the  Lord  of  glory?  0 that  I might  ascend  with  Christ!  Oh 
that  I were  now  on  the  wing  toward  heaven  ! Oh  ! what  is  it  that  hinders 
my  ascension,  but  this  clog  of  clay?  So  long  as  this  body  remains  a natural 
body,  I cannot  ascend ; Oh  therefore  that  the  change  were  come  ! Oh  that 
this  natural  body  were  spiritual ! that  this  corruptible  had  put  on  incorrup- 
tion, and  this  mortal  had  put  on  immortality  ! then  could  I move  upwards 
as  well  as  downwards ; such  is  the  supernatural  property  of  a glorified  body, 
that  it  ascends  or  descends,  with  equal  ease ; or,  if  this  be  not  possible  for 
my  present  condition,  if  this  body  of  mine  must  first  descend,  before  it 
ascend,  if  it  must  go  down  into  the  grave,  before  it  go  up  into  glory : why, 
yet,  oh  that  my  better  part  were  on  the  wing ! Oh  that  my  soul  were 
mounting  upwards ! 0 ! wretched  man  that  I am,  who  shall  deliver  my 

soul  from  this  body  of  death  ? Or,  if  the  union  be  so  strong  for  a while, 
that  neither  soul  nor  body  can  really  or  substantially  ascend,  yet,  0 that  I 
were  still  ascending  in  a spiritual  way  ! 0 that  my  affections  were  still  on 

things  above,  and  not  on  things  beneath  ! yea,  I could  wish  a nearer  union 
even  by  a dissolution ; why,  Christ  is  ascended  : and  I would  fain  be  where 
Christ  is,  though  it  cost  me  dear  : I desire  to  be  dissolved,  I desire  to  depart, 
and  to  be  with  Christ  which  is  far  better,  Phil.  1 : 23. 

2.  Let  us  see  Christ  sitting  down  at  the  right  hand  of  God,  and  so  desire 
to  sit  with  him  : when  Christ  sat  down  it  was  not  in  his  own  pure  personal 
right  simply,  as  it  is  his  inheritance,  but  with  relation  to  his  saints  and 
members,  “ He  hath  quickened  us  together  with  Christ,  and  hath  raised  us 
up  together,  and  made  us  sit  together  in  heavenly  places,  in  Christ  Jesus,” 
Eph.  2 : 5,  6.  I confess  Christ’s  sitting  at  God’s  right  hand,  as  taken  for 
the  sublimity  of  his  power,  is  not  communicable  unto  us,  for  that  is  Christ’s 
own  prerogative,  “ To  which  of  the  angels  said  he  at  any  time,  sit  on  my 
right  hand?”  Heb.  1 : 13.  Yet  his  sitting  in  heaven  as  it  is  indefinitely 
expressed,  is  in  some  sort  communicable  unto  us,  for  he  sat  down  as  a com- 
mon person,  thereby  showing  that  we  were  to  sit  down  with  him  in  our  pro- 
portion, “ Him  that  overcomes,  will  I grant  to  sit  with  me  in  my  throne, 
even  as  I also  overcame,  and  am  set  down  with  my  Father  in  his  throne,” 
Rev.  3 : 21.  Christ  sits  in  his  Father’s  throne,  and  we  sit  in  Christ’s 
throne ; Christ  sits  at  the  right  hand  of  God,  and  we  sit  at  the  right  hand 


LOOKING  UNTO  JESUS. 


529 


CHAP.  II.] 


of  Christ.  0 how  desirable  is  this ! The  mother  of  Zebedee’s  children 
understood  this  mystery  very  darkly,  yet  worshipping  Jesu^  “She  desired 
a certain  thing  of  him ;”  what  thing  ? Why,  “ grant,  said  she,  that  these 
my  two  sons  may  sit,  the  one  at  thy  right  hand,  and  the  other  on  thy  left 
hand,  in  thy  kingdom,”  Matth.  20  : 21.  Christ  blamed  them,  because  they 
knew  not  what  they  asked,  verse  22,  and  yet  he  tells  them,  that  “ to  sit  on 
his  right  hand,  and  on  his  left,  is  given  to  them  for  whom  it  is  prepared 
of  his°  Father,”  verse  23.  0 my  soul ! desire  after  this,  for  this  is  worthy 

of  thy  desire : this  is  a great  thing,  an  high  exaltation,  another  manner  of 
honor  than  any  that  this  world  affords ; courtiers  desire  no  more  but  to  sit 
at  the  prince’s  right  hand ; but,  0 the  virtue  of  Christ’s  session!  that 
thereby  thou  shouldst  sit  at  Cod’s  right  hand  : this  is  the  very  height  and 
excellency  of  heaven’s  glory;  only  take  heed  of  apprehending  it  after  a 
carnal  and  natural  way ; this  very  exaltation  consists  in  the  image  of  Cod, 
and  communion  with  Cod;  it  is  the  spiritual  part,  and  power,  and  glory  of 
heaven  : if  any  thing  be  desirable  above  another,  surely  this  above  all ; 
what,  that  Christ  should  be  exalted ; “ above  all  principalities,  and  powers, 
and  mights,  and  dominions,  and  every  thing  that  is  named  in  this  world, 
and  in  the  other?”  Eph.  1 : 20,  21.  What,  that  Christ  should  sit  down  in 
bis  Father’s  throne,  in  the  highest  part  of  heaven,  “ far  above  all  heavens  ?” 
Eph.  4 : 10.  And  that  I a poor  worm,  dust  and  ashes,  should  sit  with  him 
in  heaven,  should  be  one  with  him  in  glory,  should  be  as  near  him  in  honor 
and  happiness,  as  such  a poor  creature  is  possibly  capable  of?  Oh  ! how 
should  I but  hunger  and  thirst  after  this  ? If  I might  have  a wish,  I 
would  not  wish  low  things:  why,  this  is  the  very  top,  and  height,  and 
quintessence  of  heaven,  Christ  in  his  Father’s  throne,  and  I in  Christ’s 
throne ; in  desiring  this,  I desire  all : and  therefore  whatever  thou  givest 
or  deniest,  Lord  give  me  this,  and  I have  enough  for  ever. 

3.  Let  us  see  Christ’s  mission  of  his  Holy  Spirit,  and  so  desire  a share 
in  that  gift ; we  cannot  expect  to  sit  with  Christ,  but  we  must  have  the  Spi- 
rit of  Christ ; and  therefore  as  we  would  have  that,  let  us  desire  after  this. 
The  greatest  gift  we  can  expect  in  this  world  is  the  Spirit  of  Christ.  Con- 
sider, 0 my  soul  ! all  things  here  below  are  either  temporal  or  spiritual 
things;  and  of  things  spiritual,  this  is  the  sum,  “ the  indwelling  of  the  Spi- 
rit.” 0 Lord  give  me  thyself,  and  that  contains  all  gifts ! 0 give  me  thy 

Spirit ! and  thou  canst  not  but  with  him  give  me  all  things,  “ There  be  many 
that  say,  (saith  the  Psalmist)  who  will  show  us  any  good  ?”  Psa.  4 : 6. 
Earthly  things  are  desired  of  many;  but  is  any  thing  on  earth  to  be  com- 
pared with  this  gift  from  heaven  ? If  it  were  only  the  beauty  of  holiness, 
it  were  certainly  a most  desirable  thing;  if  we  rightly  understand  it,  holi- 
ness, though  but  one  effect  of  the  Spirit,  is  a most  rare  thing;  holiness  fills 
the  soul  with  joy,  peace,  quietness,  assurance;  holiness  entertains  the  soul 
with  feasts  of  fat  things,  and  of  refined  wines;  holiness  carries  the  soul  into 
the  banqueting  house  of  apples  and  flagons ; holiness  gives  the  soul  a near 
communion  with  God  and  Christ;  holiness  brings  the  soul  into  a sight  of 
Christ,  an  access  to  him,  a boldness  in  his  presence;  holiness  admits  the 
soul  into  the  most  intimate  conferences  with  Jesus  Christ  in  his  bed-cham- 
ber, in  his  galleries  of  love ; and  that  which  is  an  argument  of  more  beauty 
than  all  the  creatures  in  the  world  have  besides,  holiness  attracts  the  eye, 
and  heart,  and  longings,  and  ravishments,  the  tender  compassions,  and  ever- 
lasting delights  of  the  Lord  Jesus;  and  if  holiness  be  thus  lovely,  Oh  wThat 
is  the  Holy  Spirit  itself?  What  is  the  rise,  the  spring,  the  fountain  of  ho- 
liness? What,  0 my  soul ! that  not  only  grace,  but  the  Spirit  of  Christ 
should  dwell  in  thy  spirit  ? That  thou  shouldest  be  God’s  building ! 1 Cor. 
3 : 9.  And  that  not  as  the  rest  of  the  world  is,  for  his  creatures  to  inhabit, 
but  as  “a  temple  for  himself  to  dwell  in,”  2 Cor.  6:  16.  As  “a  gallery, 


530 


LOOKING  UNTO  JESUS. 


[BOOK  IY. 

for  himself  to  walk  in,”  Sol.  Songs  7:5.  Oh  what  longings  ! 0 what  pant- 
ings  and  gaspings  ! 0 what  faintings  and  swoonings  should  there  he  in  thy 
spirit  after  this  Spirit?  “Come,  Holy  Spirit,”  0 come  and  dwell  in  my 
soul ! I know  thou  wilt  make  the  place  of  thy  feet  glorious ; if  I have 
but  thy  presence  I shall  be  all  glorious  within;  0 come,  come  Holy 
Spirit.” 

Sect.  IY. — Of  hoping  in  Jesus  in  that  respect. 

4.  Let  us  hope  in  Jesus,  carrying  on  the  great  work  of  our  salvation  for 
us  in  these  particulars;  this  was  the  apostle's  prayer,  “Now  the  God  of 
hope  fill  you  with  all  joy  and  peace  in  believing : that  ye  may  abound  in 
hope  through  the  power  of  the  Holy  Ghost,”  Eom.  15:  13.  Could  we 
abound  in  hope  that  Christ’s  ascension,  session,  and  mission  of  his  Spirit 
did  belong  to  us,  we  should  never  be  ashamed,  “ Hope  maketh  not  ashamed,” 
Eom.  5:5.  0 ! then  let  us  look  to  our  hope,  and  be  sure  that  it  be  of  the 
right  stamp,  which  in  reference  to  every  of  these  passages  we  may  examine 
thus.  As, — 

1.  If  Christ’s  ascension  be  mine,  then  am  I ascended  with  Christ?  I 
mean  not  in  respect  of  any  bodily  ascension,  for  that  must  not  be  until  the 
last  day;  nor  in  respect  of  any  essential,  substantial  soul-ascension,  for  that 
must  not  be  before  the  separation  of  soul  and  body  at  our  death’s  day;  but 
in  respect  of  our  spiritual  ascension,  for  so  we  may  ascend  into  heaven  by 
faith,  and  love,  though  for  the  present  we  are  on  earth,  “ If  ye  be  risen 
with  Christ,  seek  those  things  which  are  above,  where  Christ  sitteth  at  the 
right  hand  of  God ; set  your  affections  on  things  above,  and  not  on  things 
on  the  earth,”  Col.  3:1,2.  If  Christ  our  head  be  ascended,  then  we  that 
are  his  members,  must  needs  follow  after  him  in  our  affections ; Christ  tells 
us,  “ Where  our  treasure  is,  there  will  our  hearts  be  also,”  Matth.  6:  21. 
If  Christ  our  treasure  be  ascended  into  heaven,  our  loves,  our  affections,  our 
hearts  will  follow  after  him  ; and  if  our  hearts  be  in  heaven,  no  question  but 
we  ourselves,  both  souls  and  bodies  shall  at  last  ascend ; when  Christ  as- 
cended, we  ascended  virtually  with  him,  now  we  ascend  spiritually,  and  at 
last  we  shall  ascend  bodily,  for  he  that  ascended  shall  descend,  and  then 
“we  shall  meet  him  in  the  air,  and  so  shall  be  ever  with  the  Lord,”  1 
Thess.  4:17.  In  the  mean  time  to  maintain  our  hope,  let  us  ascend  daily 
by  faith  and  love;  and  this  is  our  character,  that  Christ’s  ascension  is 
truly  ours. 

2.  If  Christ’s  session  be  mine,  then  am  I set  down  with  Christ  in  hea- 
venly places;  I mean  not  bodily,  but  by  faith,  which  faith  makes  it  as  sure 
to  my  soul,  as  if  I had  a foot  already  in  heaven,  “ Faith  is  the  substance 
of  things  hoped  for,  and  the  evidence  of  things  not  seen,”  Heb.  11 : 1.  By 
faith  I now  sit  in  heavenly  places,  in  that  I verily  believe,  I shall  do  it  one 
day  : my  hope  is  now  certain,  in  that  I am  as  sure  of  that,  I look  for,  as  I 
am  of  that  I have  already  received;  it  is  the  common  objection,  we  see  it 
not,  as  the  apostle  saith  of  Christ,  “ we  see  not  yet  all  things  put  under 
him,”  Heb.  2 : 8,  but  he  presently  answers,  “We  see  Jesus  who  was  made 
a little  lower  than  the  angels,  crowned  with  glory  and  honor,”  verse  9.  And 
so  we  may  be  sure  the  thing  is  as  good  as  done,  for  if  he  be  above,  all  must 
come  under ; in  like  manner,  we  see  not  ourselves  in  present  possession,, 
but  we  see  Christ  crowned,  and  ourselves  sitting  with  him  virtually,  and 
therefore  at  last  we  shall  see  ourselves  actually  crowned,  and  sitting  toge- 
ther with  Christ  in  heavenly  places.  In  the  mean  time,  faith  takes  posses- 
sion of  the  kingdom  of  heaven ; faith  makes  the  soul  even  now  to  converse 
with  God  and  Christ,  and  saints  and  angels,  “ Faith  lays  hold  upon  eternal 
life,”  1 Tim.  6 : 19.  It  puts  the  soul  as  it  were  into  heaven,  and  sets  it 


LOOKING  UNTO  JESUS. 


531 


CHAP.  II.] 


down  at  the  right  hand  of  Christ;  and  this  is  our  character  that  Christ’s 
session  is  truly  ours. 

3.  If  Christ’s  Spirit  be  mine,  and  sent  to  me,  then  have  I both  the  per- 
sou,  and  train  of  the  Spirit  of  Christ;  it  is  the  having  the  Spirit,  and  the 
working  of  the  Spirit  in  me,  that  is  my  evidence  of  the  Spirit’s  mission ; I 
look  upon  this  as  the  greatest  question,  and  the  weightiest,  and  most  im- 
portant case  of  conscience  that  can  be  propounded  or  known  to  us,  viz.  Whe- 
ther the  Spirit  of  Christ  doth  reside  in  us?  Or  whether  we  have  a well 
grounded  hope  to  say  of  ourselves  that  we  have  the  indwelling  of  the  Spirit 
of  God  ? “ Know  ye  not  that  ye  are  the  temple  of  God  (saith  the  apostle) 
and  that  the  Spirit  of  God  dwelleth  in  you?”  1 Cor.  3 : 16.  And  again, 

11  Know  ye  not  that  your  bodies  are  the  temples  of  the  Holy  Ghost  ?”  1 
Cor.  6 : 19.  In  this  question,  he  seems  to  put  it  out  of  question,  that  true 
Christians  should  know,  and  in  right  temper  do  know  that  the  Spirit  of  God 
dwells  in  them ; if  we  know  not  this,  we  cannot  know  that  we  have  any  part 
in  Christ;  because  the  Holy  Spirit  is  the  principal  bond  of  our  union  be- 
twixt Christ  and  us ; if  we  know  not  this,  we  cannot  know  that  we  are  justi- 
fied, for  we  have  nothing  to  do  with  Christ’s  righteousness,  by  which  we  are 
justified,  until  by  our  spiritual  union,  Christ  is  made  ours : if  we  know  not 
this,  we  cannot  know  wre  are  the  adopted  children  of  God,  for  it  is  the  spirit 
of  adoption,  whereby  we  cry  in  our  hearts,  Abba,  Father,  Rom.  8 : 15.  If 
we  know  not  this,  we  cannot  know  that  we  are  sanctified,  for  it  is  the  Spirit 
which  is  the  beginner  and  perfecter  of  our  sanctification ; if  we  know  not 
this,  we  cannot  know  that  our  prayers  are  heard,  for  it  is  u the  Spirit  that 
helps  our  infirmities,  and  that  makes  intercession  for  us,  with  groanings 
w'hich  cannot  be  uttered,”  Rom.  8 : 26.  If  we  know  not  this,  we  cannot 
know  whether  we  are  in  error  or  truth ; or  whether  our  religion  which  we 
profess  be  true,  or  false,  for  it  is  the  Spirit  who  enlightens  us,  and  teacheth 
us,  and  leadeth  us  into  all  truth ; if  we  know  not  this,  we  cannot  know  our 
own  comforts,  for  he  is  the  only  true  comforter,  from  whom  all  sound  com- 
fort springs.  Come,  then,  and  put  ourselves  to  the  trial ; let  us  search  whe- 
ther we  have  the  Spirit  of  Christ,  which  we  may  resolve  if  we  will  not  deal 
deceitfully  with  our  own  heart  by  these  following  signs. 

1.  The  Spirit  of  Christ  is  the  Spirit  of  illumination,  if  he  dwell  in  us  he 

will  enlighten  our  eyes,  reveal  to  us  those  saving  truths  of  God  as  they  are 
in  Jesus ; “ but  the  Comforter  which  is  the  Holy  Ghost,  whom  the  Father 
will  send  in  my  name,  he  shall  teach  you  all  things,  John  14  : 26.  But  ye 
have  an  unction  from  the  Holy  One,  and  ye  know  of  all  things,  1 John 
2 : 20.  But  the  anointing  which  ye  have  received  of  him,  abideth  in  you ; 
and  you  need  not  that  any  man  teach  you,  but  as  the  same  anointing  teach- 
er h you  of  all  things,”  ver.  27.  And  hence  it  is  that  this  Holy  Spirit  is 
called  “ the  Spirit  of  wisdom,  and  revelation,  in  the  knowledge  of  God,” 
Eph.  1 : 17.  6 

2.  The  Spirit  of  Christ  is  the  Spirit  of  adoption,  it  brings  our  souls  into 

that  blessed  estate,  that  we  are  the  children  of  God ; il  Ye  have  not  receiv- 
ed the  Spirit  of  bondage  again  to  fear,  but  ye  have  received  the  Spirit  of  . 
adoption,  whereby  ye  cry  Abba,  Father,”  Rom.  8 : 15.  And  u because  ye 
are  sons,  God  hath  sent  forth  the  Spirit  of  his  Son  into  your  hearts,  crying, 
Abba,  Father,”  Gal.  4:6.  • 

3.  The  Spirit  of  Christ  is  a Spirit  of  prayer,  “ I will  pour  upon  the  house 
of  David,  and  upon  the  inhabitants  of  Jerusalem,  the  Spirit  of  grace  and  of 
supplication,  Zech.  12  : 10.  Likewise  the  Spirit  also  helpeth  our  infirmi- 
ties, for  we  know  not  what  we  should  pray  for  as  we  ought,  but  the  Spirit 
itself  maketh  intercession  for  us,  with  groanings  which  cannot  be  uttered,” 
Rom.  8 : 26.  It  is  not  said  that  the  Spirit  teacheth  us  words,  and  fluent 


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phrases,  but  it  teacheth  us  to  pray  in  the  heart  and  Spirit  with  sighs  and 
groans. 

x 4.  The  Spirit  of  Christ  is  a Spirit  of  sanctification ; the  apostle  having 
told  the  Corinthians,  that  they  had  been  notorious  sinners,  saith  farther, 
That  “ they  were  washed  and  sanctified  by  the  Spirit  of  God,”  1 Cor.  6 : 11. 
Hence  the  Holy  Spirit  is  called  the  “ Spirit  of  holiness,”  Rom.  1 : 4.  Be- 
cause he  makes  us  holy,  who  were  in  ourselves  corrupt  and  sinful.  If  we 
have  this  Spirit,  it  inclines  our  hearts  to  the  things  above,  it  mortifies  our 
lusts,  it  brings  us  nearer  unto  God  : the  spirit  therefore  that  is  impure,  and 
encourageth  men  in  sin,  and  cries  up  carnal  liberty,  is  certainly  none  of  the 
Spirit  of  Christ ; and  by  this  one  sign,  many  carnal  pretenders  of  our  times 
may  be  justly  convicted. 

5.  The  Spirit  of  Christ  is  a Spirit  of  love,  “ God  is  love,  and  he  that 
dwelleth  in  love,  dwelleth  in  God,  and  God  in  him,”  1 John  4 : 16.  As 
the  Spirit  is  love,  so  it  begets  love  in  the  hearts  of  his  people,  “ The  fruit 
of  the  Spirit  is  love,  joy,  peace,  long-suffering,  gentleness,  goodness,  faith, 
meekness,  temperance,”  Gal.  5 : 22.  All  these  graces  are  the  fruits  of  the 
Spirit,  but  the  first  grace  in  the  link  is  love  : by  his  Spirit  we  are  taught 
to  love  God,  not  only  for  his  benefits,  but  in  respect  of  his  nature,  for  his 
goodness,  mercy,  justice,  holiness,  and  all  other  his  saving  attributes  ; by  his 
Spirit  we  are  taught  to  love  any  thing  that  hath  but  the  stamp  and  image 
of  God  upon  it : “ But  as  touching  brotherly  love,  ye  need  not  I write  unto 
you,  for  ye  yourselves  are  taught  of  God  to  love  one  another,”  1 Thess. 
4 : 2.  The  most  of  the  heretical  spirits  of  these  times,  do  hereby  show 
that  they  have  not  the  Spirit : their  very  religion  lieth  in  railing  at  minis- 
ters, and  reproaching  those  that  are  not  in  their  way ; this  is  far  from  the 
Spirit  of  love  that  is  in  God’s  children  ; certainly  where  there  is  malice, 
hatred,  strife,  bitter  envyings,  railings,  revilings,  for  such  kind  of  persons 
to  lay  claim  to  the  Spirit  of  unity,  it  is  a piece  of  impudent  vanity,  and  a 
false  suggestion  from  their  own  corrupt,  erring  spirit,  or  from  the  spirit  of 
error  himself,  who  is  an  hater,  reviler,  and  the  accuser  of  the  brethren. 

6.  The  Spirit  of  Christ  is  a leading  Spirit,  “ As  many  as  are  lead  by  the 
Spirit  of  God,  they  are  the  sons  of  God,”  Rom.  8 : 14.  But  what  is  this 
leading  of  the  Spirit?  I answer, 

1.  It  is  a drawing  of  the  soul  Christ-ward,  “Draw  me,  (saith  the  spouse) 
and  we  will  run  after  thee,”  Sol.  Song  1 : 4.  There  must  be  a drawing  of 
the  soul  in  every  duty  to  Jesus  Christ;  for  a man  may  be  furnished  with 
eminent  gifts,  and  with  suitable  assistances  in  the  laying  out  of  these  gifts 
from  the  Spirit,  and  yet  he  may  be  without  the  leadings  of  the  Spirit; 
gifts  exercised,  cannot  suppress  corruptions  in  a man’s  own  heart,  and  hence 
they  that  used  their  gifts  are  called  workers  of  iniquity,  Matth.  7 : 23,  gifts 
do  not  carry  out  the  heart  towards  Christ,  but  graces  do,  “ I will  cause  him 
to  draw  near,  and  he  shall  approach  unto  me,  for  who  is  this  that  engaged 
his  heart  to  approach  unto  me,  saith  the  Lord,”  Jer.  30 : 21. 

2.  It  is  a giving  liberty  to  the  soul  to  walk  in  the  ways  of  Christ. 
“ Where  the  Spirit  of  the  Lord  is,  there  is  liberty,”  2 Cor.  3 : 17.  I mean 
not  a liberty  to  sin,  but  to  duty ; nor  yet  every  liberty  to  duty;  for  a man 
may  exercise  himself  in  the  external  part  of  all  duties,  and  yet  be  without 
the  leadings  of  the  Spirit ; but  I mean  such  a liberty  as  when  a soul  ac- 
counts it  an  high  favor  from  the  Lord,  if  he  will  but  use  them  in  any  ser- 
vices for  himself.  When  it  finds  more  delection  in  these  than  in  any  other- 
wise, “ I have  chosen  the  way  of  truth,  (saith  David,)  and  therein  is  my 
delight,  Psal.  119  : 34,  173,  174.  And  I delight  in  the  law  of  God  after 
the  inner  man,”  (saith  Paul,)  Rom.  7 : 22.  For  the  law  of  the  Spirit  of 
life  in  Jesus  Christ  hath  made  me  free  from  the  law  of  sin  and  death,” 
Rom.  8 : 2. 


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533 


CHAP.  II.] 

3.  It  is  a corroboration  or  strengthing  the  soul  against  all  those  impedi- 
ments that  would  hinder  it  in  the  ways  of  Christ ; Israel  is  said  to  be  “ led 
by  the  Spirit  of  the  Lord,”  And  how  did  he  lead  them  ? But  “ by  dividing 
the  waters  before  them,  and  by  keeping  them  that  they  should  not  stumble,” 
Isa.  63:11,  12,  13,  14.  Many  times  God’s  holy  ones  are  beset  with  tempta- 
tions, they  find  their  hearts  full  of  deadness,  hardness,  unbelief,  and  all 
manner  of  distempers ; now  if  at  such  a time  the  mountains  have  been  made 
plains,  if  at  such  a time  corruptions  have  been  borne  down,  and  their  hearts 
have  been  let  out  towards  Christ,  certainly  these  are  the  leadings  of  the 
Spirit,  “ If  ye  through  the  Spirit  do  mortify  the  deeds  of  the  body  ye  shall 
live  ; for  as  many  as  are  led  by  the  Spirit  of  God,  are  the  sons  of  God,” 
Rom.  8 : 13, 14.  The  particle  “ for,”  argues  mortification  to  appertain  unto  the 
leadings  of  the  Spirit.  There  is  in  the  saints  a constant  opposition  between 
the  works  of  the  flesh  and  the  works  of  the  Spirit : now  when  the  works  of 
the  flesh  are  kept  underneath,  and  prevailed  against,  then  a soul  enjoyeth  the 
leadings  of  the  Spirit,  Gal.  5 : 17,  18.  I know  such  oppositions  are  not  in 
any  but  the  saints : carnal  men  would  wonder  that  any  should  complain  for 
want  of  strength  unto  duties ; why  they  can  easily  come  up  to  them,  and 
be  in  the  exercise  of  them  : but  alas ! this  arisetk  either  from  Satan’s  not 
molesting  them  in  the  performance  of  duty,  because  they  look  not  beyond 
the  external  part  of  it;  or  from  their  own  insensibleness  of  the  workings  of 
corruption,  when  yet  it  doth  act : only  a gracious  heart  findeth,  that  if  it  be 
not  strengthened  by  a power  beyond  its  own,  it  cannot  act  any  grace,  or  per- 
form any  duty  as  acceptable  to  God  : and  hence  the  apostle  prays,  u That 
they  might  be  strengthened  with  might  by  the  Spirit  in  the  inner  man,” 
Eph.  3 : 16. 

4.  It  is  an  enabling  of  the  soul  to  act  in  gospel  duties  for  gospel  ends : 
when  the  Spirit  leads,  the  soul  never  aims  at  self-advancement,  it  never 
looks  at  its  own  name  and  glory,  as  they  did  in  Matth.  6:1,5.  But  it  eyes 
in  all  its  actings  the  mortification,  and  corruption,  and  the  attainment  of 
communion  with  God  and  Christ,  and  the  increase  of  all  grace,  faith,  love, 
patience,  meekness,  self-denial,  &c.  Or,  if  it  seeks  for  outward  mercies, 
it  seeks  them  in  a subordination  to  these,  and  in  a way  of  subserviency  to 
the  interest  and  designs  of  Christ;  in  all  things  whether  outward  or  inward, 
it  seeks  the  glory  of  God  as  its  ultimate  end.  And,  in  these  particulars, 
consists  the  leadings  of  the  Spirit  of  Christ. 

7.  The  Spirit  of  Christ  is  a witnessing  Spirit,  “ The  Spirit  itself  beareth 
witness  with  our  spirit,  that  we  are  the  children  of  God,”  Rom.  8 : 16,  “And 
every  one  that  believeth  hath  the  witness  within  himself,”  1 John  5 : 10, 
but  of  these  two  questions.  1.  What  is  this  witnessing  work  of  the  Spirit  ? 
2.  How  doth  the  Spirit  thus  witness  ? For  the  first,  I answer, 

1.  In  general,  witnessing  is  a giving  in  some  evidence  upon  our  know- 
ledge how  the  matter  in  question  standeth,  that  thereby  others  may  be  as- 
certained of  the  truth  of  the  thing,  “At  the  mouth  of  two  or  three  wit- 
nesses shall  the  matter  be  established,”  Deut.  19  : 15.  These  words  Christ 
cited,  and  said,  “ It  is  written  in  your  law  that  the  testimony  of  two  men 
is  true,”  John  8 : 17.  Not  but  that  it  was  certain  in  itself  before,  but  that 
now  by  the  testimony  of  two,  it  is  rendered  certain  unto  those  that  question 
the  same,  this  is  witnessing. 

2.  In  special,  the  witnessing  of  the  Spirit  is  an  office  of  the  Spirit,  where- 
by it  works  the  soul  into  a knowledge,  persuasion,  or  conclusion  of  its  ac- 
ceptation into  favor  with  God  in  Christ.  Now  the  Spirit  witnesseth  either 
objectively;  or  efficiently. 

1.  Objectively,  When  it  only  affords  such  special  operations  as  have  an 
aptitude  to  ascertain  the  soul,  but  do  not  ascertain  : thus  many  a time  the 
Spirit  comes  and  brings  in  such  and  such  assertions  or  affirmations  of  our 


534 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 


adoption,  as  if  they  were  duly  observed,  might  manifest  the  same ; but  ws 
overlook  these  evidences,  we  will  not  hear  what  the  Spirit  speaks  to  us, 

“ We  speak  that  we  know,  (saith  Christ),  and  testify  that  we  have  seen,  hut 
ye  receive  not  our  witness,”  John  3:11.  So  may  the  Spirit  complain,  “ I 
have  testified  to  you  that  which  I know,  I have  said  that  ye  were  children 
of  God,  but  ye  have  not  received  my  witness.”  Doubtless  it  is  a sinful 
neglect  not  to  yield  attention  unto  the  voice  of  the  Spirit,  and  yet  the  Spirit 
in  this  way  may  be  resisted. 

2.  Efficiently,  and  if  the  Spirit  witness  thus,  it  cannot  be  resisted;  in 
this  way  the  Spirit  causeth  the  soul  to  conclude  of  its  adoption  by  its  speak- 
ing to  it : this  is  not  only  the  assertions  or  affirmations  of  our  adoption,  but 
the  assurances  of  our  souls,  that  we  are  adopted,  “ I am  persuaded,”  saith 
the  apostle,  Rom.  8 : 38.  “And  I know  that  my  Redeemer  liveth,”  saith 
Job,  Job  19  : 25.  And  “ hereby  we  know  that  he  abideth  in  us,  by  the 
Spirit  which  he  hath  given  us,”  1 John  3 : 24.  But, 

2.  How  doth  the  Spirit  thus  witness?  I answer,  1.  Immediately.  2. 
Mediately. 

1.  Concerning  the  immediate  testimony  of  the  Spirit,  there  is  some  con- 
troversy: Antinomians  would  have  no  other  testimony  but  this:  all  other 
evidences,  say  they,  are  deceiving  evidences ; or  if  not  deceiving,  yet  to 
make  use  of  them,  it  were  but  to  light  a candle  to  the  sun,  for  what  are  the 
graces  of  the  Spirit  in  comparison  of  the  Spirit’s  own  testimony  ? And  it 
may  be  the  running  into  this  extreme,  hath  caused  others  absolutely  to  deny 
any  such  testimony ; or,  at  least,  to  say,  “ For  these  enthusiasms  or  inspi- 
rations, let  them  boast  of  them  that  have  them,  we  know  no  such  thing,” 
Methinks  a middle  betwixt  both  these,  as  it  is  proved  by  others,  is  most  con- 
sonant to  truth  ; for  neither  can  I reject  the  graces  of  sanctification  from 
being  grounds  of  our  assurance;  neither  dare  I deny  but  there  is  something 
of  the  work  of  the  Spirit’s  testimony,  which  is  an  immediate  work.  Let 
us  hear  what  others  say  of  it. 

Certainly  there  is  a work  wherein  the  Spirit*  acts,  as  in  illumination, 
and  infusion  of  good  motions  into  us,  wherein  by  a secret  influence  upon 
the  heart,  he  quiets  and  calms  the  troubled  soul,  concerning  its  condition 
by  his  own  immediate  power,  without  any  grounds  from  Scripture  without, 
or  graces  within. 

There  is  a threefold  work  of  the  Spirit  ;*f*  1.  To  convey  and  plant  grace 
in  the  soul.  2.  To  act  and  help  us  to  exercise  the  graces  which  are  planted 
there.  3.  To  shine  upon  and  enlighten  those  graces;  this  last  work  the 
Spirit  fulfils  two  ways;  1.  By  arguments,  and  inferences,  which  is  a medi- 
ate work.  2.  By  presence  and  influence,  which  is  an  immediate  work; 
this  the  apostle  calls  “ witness  bearing,  There  are  three  that  bear  witness 
in  earth,  the  spirit,  and  water,  and  blood,”  1 John  5 : 8.  The  Spirit  brings 
in  the  witness  of  water  and  blood,  which  is  his  mediate  work,  but  besides 
and  above  these,  he  gives  a distinct  witness  of  his  own,  which  is  his  imme- 
diate work,  is  in  a way  of  peculiarity  and  transcendency,  “ called  the  wit- 
ness of  the  Spirit.”  As  it  is  with  the  motions  of  the  Spirit;  many  a time 
the  Spirit  excites  a man  to  such  or  such  duties,  by  laying  his  hand  immedi- 
ately upon  the  heart,  and  thereby  inclining  it  to  obey  those  motions ; so  in 
this  case,  when  a poor  soul  sits  in  darkness  and  sees  no  light,  sometimes 
upon  a sudden,  it  is,  as  it  were,  taken  up  into  the  third  heaven : and  this 
is  in  such  a way,  that  though  the  spirit  of  a man  really  believes  it,  and  is 
immediately  calm  by  it,  yet  it  cannot  tell  how  it  came  to  pass. 

There  is  a testimony  of  the  Spirit, J which  sometimes  the  Spirit  may 

* Ford  of  the  Spirit.  f Caryl  on  Job,  chap.  10. 

J Bolton’s  Direct,  for  a comfortable  walking  with  God. 


CHAP.  II.] 


LOOKING  UNTO  JESUS. 


535 


suggest  and  testify  to  the  sanctified  conscience  with  a secret,  still,  heart- 
ravishing  voice,  thus,  or  in  the  like  manner,  “ Thou  art  the  child  of  God; 
thou  art  in  the  number  of  those  that  shall  be  saved ; thou  shalt  inherit 
everlasting  life,”  and  that  as  certainly  and  comfortably,  as  if  that  angel 
should  say  to  thee,  as  he  did  to  Daniel,  “ Greatly  beloved.”  Mighty  and 
remarkable  was  the  work  of  the  Spirit  this  way,  upon  the  heart  of  that  noble 
martyr,  Robert  Glover,  upon  the  first  sight  and  representation  of  the  stake, 
when  he  cried,  “ He  is  come,  he  is  come.”  Such  an  immediate  springing 
of  the  Spirit  was  in  the  heart  of  Mr.  Peacock,  who  after  many  days  of 
extremest  horror,  professed,  “The  joy  which  he  felt  was  incredible.”  Such 
an  immediate  work  was  upon  the  heart  of  Mrs.  Brettergh,  who  after  the 
return  of  her  beloved,  suddenly  cried  out,  “ How  wonderful ! how  wonder- 
ful! how  wonderful  are  thy  mercies,  0 Lord!  0 the  joys,  the  joys,  the 
joys  that  now  I feel  in  my  soul !”  We  feel  and  acknowledge  by  daily  ex- 
perience, that  Satan  doth  immediately  inject,  and  shall  not  the  blessed  Spi- 
rit after  his  holy  and  heavenly  manner  immediately  also  suggest  sometimes. 

“As  there  is  in  the  eye  lumen  iiiatum,  a certain  inbred  light,  to  make 
the  eye  see  lights  and  colors  without : and  as  there  is  in  the  ear  aer  interims , 
a certain  inbred  sound  and  air,  to  make  it  discern  the  sounds  that  are  with- 
out ; so  is  there  in  a gracious  heart,  a new  nature,  an  habitual  instinct  of 
heaven  to  discern  the  consolation  of  God’s  Spirit,  immediately  testifying 
that  we  are  the  sons  of  God ; there  are  some  secret  and  inexpressible  linea- 
meuts  of  the  Father’s  countenance  in  the  child,  that  the  renewed  soul  at 
first  blush  knows  and  owns  it.”*  But  for  fear  of  mistakes  in  this  case, 
observe  we  these  rules. 

1.  That  although  the  Spirit  may  immediately  testify  without  any  express 
or  formal  application  of  a word,  yet  he  never  testifies  but  according  to  the 
word.  If  a man  that  never  felt  sin  a burden,  that  throws  away  duties  of 
religion,  that  never  prays,  reads,  hears,  or  meditates,  shall  say  that  he  is 
filled  with  joy,  peace,  and  the  assurauce  of  God’s  word,  it  is  certain  the 
Holy  Spirit  is  not  the  author  of  this,  because  the  promise  of  peace  be- 
longs to  noue  of  this  stamp;  see  Matth.  11:28.  Isa.  57  : 15.  Mai.  3: 
4,  5,  6,  7,  8. 

2.  That  ordinarily  the  Spirit  brings  in  his  testimony  either  in  duty,  or 
after  duty,  “I  have  seen  his  ways,  aud  I will  heal  him,  I will  lead  him 
also,  and  restore  comforts  to  him  and  to  his  mourners;  I create  the  fruit 
of  the  lips,  peace,  peace  to  him  that  is  far  off,  and  to  him  that  is  near,  saith 
the  Lord,  and  I will  heal  him,”  Isa.  57  : 18,  19.  I know  there  may  be  a 
case  of  grievous  temptations,  and  at  such  a time  the  Spirit  of  God  may 
come  in  by  a sudden  irradiation,  and  cheer  the  soul  wonderfully,  though  it 
knows  not  how ; yet  usually  the  Spirit  brings  in  his  testimony  either  in 
duty,  or  not  long  after  duty. 

3.  That  such  testimonies  of  the  Spirit,  beget  only  an  actual  assurance 
during  the  present  exigency,  or  in  order  to  some  present  design  that  God 
is  working  thereby ; these  are  extraordinary  dainties,  that  God  will  not 
have  us  feed  constantly  upon ; a gleam  of  light  in  a dark  winter  night, 
when  a man  cannot  coast  the  country,  and  discern  his  way  by  those  marks 
which  direct  him  at  other  times;  or  as  a lightning  from  a thunder  cloud, 
that  comes  just  in  a moment,  when  a man  is  stepping  into  a pit  that  would 
swallow  him  up ; now  a traveller  will  not  depend  always  upon  such  guides, 
but  rather  he  will  choose  to  travel  by  day;  and  learn  out  such  way-marks 
as  may  be  standing  assurances  to  him,  that  he  is  in  the  way.  And  there- 
fore, — 

2.  The  Spirit  witnesseth  mediately;  and  that  either  without  or  with 
argumentation,  but  both  from  the  word. 


* Rutherford  on  John  12,  p.  100. 


536 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 


1.  Without  argumentation,  and  that  is,  when  the  Spirit  applies  some 
suitable  word  to  the  soul,  and  without  more  ado,  enables  the  soul  to  close 
with  that  suitable  word.  As,  for  instance,  thou  art  burdened  for  sin,  and 
thou  hast  prayed  earnestly  for  pardon  of  sin,  and  even  then  a secret 
whisper  of  the  Spirit,  casts  that  word  into  thy  heart,  “ I will  heal  thy 
backslidings,  and  love  thee  freely,”  Hos.  14  : 4.  Or,  such  a voice  as  that, 
“ Come  unto  me  all  ye  that  labor,  and  are  heavy  laden,  and  I will  give 
you  rest,”  Matth.  11  : 28.  Now  this  is  a direct  testimony;  only  I dare 
not  leave  it  without  a caution.  Some  can  relate  extraordinary  passages  of 
providence,  attending  the  coming  in  of  such  and  such  a word,  as  that  they 
did  not  know  there  was  any  such  Scripture,  nor  did  they  know  where  it 
was,  and  yet  in  opening  the  book,  it  was  the  very  first  place  their  eye  was 
cast  upon ; or  they  wanted  a book,  and  in  the  use  of  some  other  means, 
unexpectedly  a word  was  spoken  or  remembered,  so  pat  to  the  case,  as  if 
it  had  been  a very  message  from  heaven : certainly  the  Spirit's  hinting  in 
of  words  thus,  is  very  observable;  yet  a bare  giving  in  of  a word,  is  no 
warrant  that  it  comes  from  the  Spirit,  unless  the  soul  come  up  to  some  end 
which  the  word  itself  pointeth  at ; there  must  not  only  be  a word,  but  a 
closing  with  the  word,  an  improving  of  the  word  for  the  end  it  aimeth  at; 
as  quickening,  comforting,  supporting,  acting  of  some  graces,  or  such  like ; 
and  by  this  we  may  know  that  the  testimony  is  true,  and  proceeds  from  the 
Spirit  of  God. 

2.  With  argumentation,  and  that  is  when  the  Spirit  brings  in  the  testi- 
mony of  blood  and  water;  I may  call  it  a testimony  of  faith,  and  other 
graces  of  the  Spirit,  written  in  our  hearts  and  brought  out  by  the  Spirit  in 
a way  of  argument,  as  thus,  u He  that  believeth  hath  everlasting  life,”  but 
I believe ; Ergo.  The  first  proposition  is  the  gospel,  and  in  this  way,  it  is 
the  first  work  of  the  Spirit  to  open  our  eyes  for  the  understanding  thereof. 
The  second  proposition  is  thy  case,  or  my  case;  and  here  the  Spirit  en- 
lightens the  soul  to  see  itself  under  that  condition,  “ but  1 believe.”  Indeed 
many  times  this  is  not  so  easily  done,  and  therefore  the  Spirit  doth  elicit 
and  draw  forth  the  soul  to  an  assent  by  a farther  evidence  of  argument. 
u True,  saith  the  soul,  he  that  believes  hath  everlasting  life,  but  I am  none 
of  those  believers,  and  therefore  what  doth  this  promise  concern  such  an 
unbelieving  wretch  as  I am  ?”  In  this  case,  now  the  Spirit's  work  is  longer 
or  shorter,  even  as  he  pleaseth ; if  it  will  be  no  better,  the  Spirit  is  feign 
to  produce  some  other  proofs  of  Scripture  as  evidence  of  faith  in  the  sub- 
jects of  whom  it  is  : such  as  purifying  the  heart,  love  to  God,  his  ways, 
his  people,  &c.  And  possibly  it  goes  farther  yet,  and  proves  those  graces 
to  be  in  the  soul  by  farther  marks.  I know  some  object,  if  the  Spirit 
says  thou  art  a believer,  because  thou  hast  love,  the  soul  may  doubt  still 
whether  it  hath  love  or  no ; and  if  the  Spirit  say,  thou  hast  love  because 
thou  delightest  in  God's  commandments,  the  question  may  be  still,  whether 
that  delight  be  sincere,  or  counterfeit,  pure  or  mixed;  and  therefore  say 
they,  “ There  can  be  no  judgment  of  a man’s  justification  by  his  sanctifica- 
tion ; or,  of  his  sanctification  by  the  operation  of  particular  graces. 

I answer,  it  is  true,  that  whilst  I endeavor  to  discover  these  graces 
merely  by  reason,  they  may  be  still  subject  to  question,  and  so  they  can 
make  no  firm  assurance;  but  in  the  soul  that  is  graciously  assured  this 
way,  the  Spirit  of  God  rests  the  heart  upon  an  ultimum  quod  sic;  he  con- 
vinced the  soul  by  that  which  is  most  visible  in  him,  and  so  stops  the 
mouth  of  cavilling  reason,  from  perplexing  the  question  any  more.  In- 
deed it  is  fine  skill  to  know  whether  a true  assurance  be  merely  rational, 
or  from  the  witness  of  the  Spirit  of  God ; whether  it  be  wrought  out  of  a 
man's  own  brain,  or  wrought  into  his  heart  by  the  Holy  Ghost.  Now  in 
some  cases  we  may  discern  it,  as  thus;  the  assurance  that  the  Spirit  gives, 


LOOKING  UNTO  JESUS. 


537 


CHAP,  n.] 


doth  sometimes  surprise  a man  unexpectedly,  at  unawares,  as  it  may  he 
in  a sermon  that  he  came  accidentally  unto,  or  in  a Scripture  that  I cast  a 
transient  glancing  eye  upon  : but  thus  doth  not  reason.  Again,  the  assur- 
ance that  the  Spirit  gives,  maintains  a soul  in  a way  of  reliance  and  de- 
pendence, when  it  sees  no  reason  why  he  should  do  so ; or  it  may  be  when 
he  sees  a reason  why  it  should  not  be  so ; as  it  is  said  of  Abraham  in  an- 
other case,  ■“  that  he  believed  in  hope  against  hope,”  Rom.  4 : 18.  Faith 
told  him  there  was  hope,  that  he  should  be  the  father  of  many  nations, 
when  reason  told  him  there  was  none  : again,  the  assurance  that  the  Spirit 
gives,  is  attended  with  an  high  esteem  of  prayer,  duties,  ordinances,  and  in 
the  issue  of  (which  is  the  most  principal  sure  mark),  it  purifies  the  soul 
that  hath  it,  “ He  that  hath  this  hope  purifieth  himself,  even  as  he  is  pure,” 
1 John  3 : 3.  He  is  ever  washing  himself  from  sin,  and  watching  against 
sin,  and  taking  all  possible  care  to  keep  himself  pure  and  unspotted  in  this 
present  evil  world ; it  keeps  the  soul  humble,  and  lowly,  it  being  im- 
possible that  such  a testimony  of  the  Spirit,  and  so  intimate  a converse 
with  God,  and  the  light  of  his  countenance,  should  not  reflect  low  thoughts 
upon  a man’s  self,  concerning  himself;  such  a man  cannot  but  say,  “Lord, 
what  am  I,  that  thou  hast  brought  me  hitherto  ? What,  for  such  a peevish, 
unbelieving,  impatient  soul  as  mine  is,  to  be  carried  in  thy  arms,  and 
cheered  with  thy  smiles,  and  to  enjoy  the  comforts  of  thy  Spirit?  Oh! 
what  a wonderful,  merciful,  gracious  God  have  I ?” 

Yet  in  all  this,  I exclude  not  the  Spirit,  in  drawing  a rational  evidence 
from  scriptures;  certainly  the  Spirit  helps  in  a general  way,  by  making  use 
of  our  reason,  only  it  elevates  and  improves  our  reason  to  a farther  assurance 
by  a supernatural  assistance,  as  in  prayer,  and  in  preaching  of  the  word, 
there  may  be  a common  assistance  of  the  Spirit  of  God,  but  there  is  another 
kind  of  praying  and  preaching  by  the  Spirit,  which  the  scripture  often  speaks 
of  and  calls  the  spirit  of  supplication,  and  the  demonstration  of  the  Spirit ; 
and  that  is  not  performed  by  a common  or  general,  but  by  a special  and 
particular  assistance  of  the  Spirit  of  God ; so  there  is  a two-fold  influence 
of  the  Spirit  in  putting  forth  acts  of  assurance  in  the  heart,  even  of  a godly 
and  sound  Christian  ; the  very  same  man  may  act  assurance,  sometimes 
rationally,  and  sometimes  spiritually ; in  the  former  the  Spirit  acts  too,  but 
in  a common  way,  only  in  the  latter,  is  the  supernatural,  special  assistance, 
which  peculiarly  is  said  to  be  the  witness  of  the  Spirit.  I speak  not  against 
rational  evidences,  only  it  concerns  us  to  apply  ourselves  to  the  Spirit,  to 
superadd  his  testimony.  0 let  us  not  so  content  ourselves  with  rational 
evidences ! but  that  we  labor  to  elevate  the  evidence  of  reason  into  a testi- 
mony of  the  holy  Spirit  of  God.  To  wind  up  all  I have  said. 

0 my  soul ! try  now  the  hope  of  the  Spirit’s  indwelling  by  these  several 
signs : art  thou  enlightened  savingly  in  the  knowledge  of  God,  and  of 
Christ?  Art  thou  a child  of  God,  one  of  his  adopted  sons,  for  whom  he 
hath  reserved  the  inheritance  ? Hast  thou  a Spirit  of  grace  and  supplica- 
tion ? A spirit  of  sanctification  ? A spirit  of  love  ? Art  thou  led  by  the 
Spirit  ? Dost  thou  feel  the  drawings  of  thy  soul  in  every  duty  to  Jesus 
Christ  ? Dost  thou  feel  liberty,  or  delight  in  thy  soul  to  walk  in  the  way 
of  his  commandments  ? Dost  thou  feel  any  strength  to  come  in  against 
thy  corruptions  ? Dost  thou  feel  the  Spirit’s  help  to  act  in  gospel-duties 
for  gospel-ends?  Hast  thou  ever  had  the  immediate  testimony  of  the  Spirit? 
Or,  if  not  so,  hast  thou  ever  had  the  mediate  testimony  of  the  Spirit  without 
any  argumentation  ? Hast  thou  unexpectedly  dipt  and  lighted  on  some 
place  of  scripture  that  hath  satisfied  thy  soul,  as  with  marrow  and  fatness  ? 
Or,  if  not  so  neither,  hast  thou  the  mediate  testimony  of  the  Spirit  with 
argumentation  ? Canst  thou  argue  thus  ? “ He  that  believes  shall  be  saved, 
but  I believe,  therefore  I shall  be  saved.”  Or,  if  any  doubt  be  made  of 


538 


LOOKING  UNTO  JESUS. 


[BOOK  IY. 


the  assumption,  canst  thou  prove  it  by  such  other  graces  as  accompany  faith, 
and  are  the  fruits  of  faith  ? Canst  thou  say  by  the  help  of  the  Spirit,  and 
shining  of  the  Spirit,  that  these,  and  these  graces  are  in  me,  and  have  been 
acted  by  me : yea,  “ I do  love  God  and  Christ,  I do  repent  of  my  sins,”  &c. 
Surely  then  thy  hope  is  well  grounded;  thou  hast  the  indwelling  of  the 
Spirit;  it  is  thine,  even  thine. 

Sect.  V. — Of  believing  in  Jesus  in  that  respect. 

Let  us  believe  on  Jesus,  as  carrying  on  the  great  work  of  our  salvation 
for  us  in  these  particulars ; many  scruples  are  in  many  hearts.  “ What, 
is  it  possible,  that  I should  have  any  share  in  Christ’s  ascension,  Christ’s 
session,  Christ’s  mission  of  his  Spirit?  Was  it  ever  in  God’s  heart  that  I 
should  partake  with  Christ  in  all  these  glories  ? If  it  must  be  so,  that  he 
would  let  out  his  loves  to  so  unworthy  a wretch,  was  it  not  sufficient  for 
him  to  have  come  down  from  heaven,  and  to  have  acted  my  redemption 
here  below  ? Is  it  not  an  high  favor  that  a king  should  leave  his  court  to 
give  a poor  prisoner  in  the  jail  a visit?  But  will  he  take  him  with  him  to 
his  own  home,  and  bring  him  into  his  own  presence-chamber,  and  set  him 
at  his  right  hand  in  his  throne  ? And  so  that  Christ  should  not  only  leave 
his  Father’s  throne,  and  give  a visit,  lying  in  the  dark  dungeon  of  unbelief, 
but  that  he  should  take  off  the  bolts,  and  set  open  the  prison-doors,  and 
take  me  up  with  him  into  heaven,  and  there  set  me  down  at  his  right  hand, 
and  iu  the  mean  time  give  me  the  earnest  and  pledge  of  my  inheritance, 
by  filling  my  soul  with  his  own  Spirit;  0!  what  an  admirable,  incredible 
thing  is  this?  It  was  the  last  vision  of  John  which  was  so  full  of  wonders, 
“And  I John  saw  the  holy  city,  the  new  Jerusalem  coming  down  from  God 
out  of  heaven.  And  I heard  a great  voice  out  of  heaven,  saying,  Behold 
the  tabernacle  of  God  is  with  men,  and  he  will  dwell  with  them,”  Rev. 
21  : 2,  3.  Surely  it  was  a miraculous  mercy  that  heaven  should  come  down 
unto  earth,  and  that  God  should  come  down  to  men  : but,  oh  ! what  is  this, 
that  earth  should  go  up  to  heaven,  that  men  should  ascend  up  to  God  ! Yea, 
that  my  soul,  with  Christ,  and  by  Christ,  should  ascend  to  God,  and  sit 
down  with  God  in  heavenly  places?  Yea,  that  my  soul  should  have  for  its 
inmate  the  very  same  Spirit  that  Christ  himself  hath  ? Oh  ! I cannot,  I 
will  not,  I dare  not  believe.” 

Scrupulous  souls,  be  not  faithless,  but  believing;  there  is  none  of  these 
particulars  for  which  we  have  not  a warrant  out  of  the  word  of  God ; and 
therefore  believe : but  that  I may  persuade  to  purpose,  I shall  lay  down, 

1.  Some  directions;  and,  2.  Some  encouragements  of  faith. 

1.  For  directions  of  faith,  observe  these  particulars.  As, 

1.  Faith  must  directly  go  to  Christ. 

2.  Faith  must  go  to  Christ,  as  God  in  the  flesh. 

3.  Faith  must  go  to  Christ  as  God  in  the  flesh,  made  under  the  law. 

4.  Faith  must  go  to  Christ,  not  only  as  made  under  the  directive  part  of 
the  law  by  his  life,  but  under  the  penal  part  of  the  law  by  his  death. 

5.  Faith  must  go  to  Christ  not  only  as  put  to  death  in  the  flesh,  but  as 
quickened  by  the  Spirit : of  all  these  before. 

6.  Faith  must  not  only  go  to  Christ  as  quickened  by  the  Spirit,  but  as 
going  up  into  glory,  as  sitting  down  at  God’s  right  hand,  and  as  sending  the 
Holy  Ghost : Faith  should  eye  Christ  as  far  as  he  goes ; if  he  be  descended, 
so  should  faith ; if  he  go  into  glory,  and  sit  down  there,  and  there  act  for 
his  people,  so  should  faith ; and  so  should  we  in  a way  of  believing  follow 
after  him,  and  take  a view  of  all  his  transactions  where  he  is ; we  have 
heard  before  how  faith  should  go  to  Christ  as  dying,  and  as  rising  again,  but 
yet  faith  is  low,  while  it  doth  not  go  within  the  veil,  and  see  him  in  gloiv ; 
it  is  not  enough  to  have  only  a faith  of  justification,  but  of  glorification  > ) 


CHAP.  II.] 


LOOKING  UNTO  JESUS. 


539 


come  let  us  see  Christ  in  heaven  ! and  we  can  have  no  less  than  a glorious 
faith  ! how  many  are  there  that  never  yet  came  to  act  faith  in  Christ  as  a 
glorified  Christ ; we  are  yet  still  in  the  lower  form ; many  of  us  take  in  no 
more  of  Christ  than  what  was  done  on  the  cross,  or  what  some  natural,  and 
common  resemblance  of  him  can  hold  forth,  we  seldom  follow  Christ  into 
heaven,  to  see  what  he  is  doing  there  for  us.  0 my  soul ! and  0 my  faith  ! 
mount  up  and  be  on  the  wing ! Christ  is  gone  up  to  heaven,  Christ  is  set 
down  at  God’s  right-hand,  Christ  hath  sent  down  his  Holy  Spirit ; to  this 
purpose,  it  was  expedient  that  he  should  go  away,  and  now  he  is  gone  away 
to  do  something  that  remains  to  be  done  for  thee  in  his  kingdom  ; he  had 
still  some  glorious  piece  to  frame  for  thy  salvation,  and  therefore  he  left  this 
world,  and  went  to  his  Father,  that  he  might  act  it  in  glory;  and  now  he  is 
invested  with  all  the  riches  in  heaven,  he  hath  all  the  keys  of  heaven  and 
hell,  he  hath  all  power  to  command,  he  hath  received  all  the  promise  to 
himself,  and  all  that  he  hath  to  do,  it  is  to  let  out  of  himself  again  unto 
his  saints;  he  hath  not  only  got  his  Father’s  heart  for  them,  but  he  hath 
got  all  his  riches  to  bestow  upon  them ; when  he  came  to  heaven,  the 
Father  bid  him  sit  down  at  his  right-hand,  and  take  what  he  would,  and 
bestow  what  he  would  upon  his  saints ; and  thereupon  he  gave  gifts  unto 
men,  yea,  he  gave  the  gift  of  gifts,  even  the  Holy  Ghost  himself ; what, 
art  thou  not  a partaker  of  this  gift?  0!  then  look  up  unto  Jesus  in 
reference  to  all  these  actings  ! set  him  before  thee,  Christ  in  all  these  par- 
ticulars is  a right  object  for  thy  faith  to  act  upon. 

7.  Faith  in  going  to  Christ,  his  ascension,  session,  and  mission  of  the 
Spirit,  it  is  principally  to  look  to  the  purpose,  iutent,  and  design  of  Christ 
in  each  of  these  particulars  : Christ  did  nothing  but  he  had  an  end,  a 
meaning  in  it  for  our  good;  and  here  is  the  life  of  faith  to  eye  the  meaning 
of  Christ  in  all  his  doings.  Now  the  ends  of  Christ’s  ascension,  session, 
and  mission  of  his  Spirit  were  several ; I shall  instance  only  in  these  few. 
As, 

1.  Christ  ascended  that  we  might  ascend  : look  whatever  God  acted  ou 
Christ’s  person,  that  he  did  as  in  our  behalf,  and  he  means  to  act  the  same 
on  us;  was  Christ  crucified?  so  are  we;  is  Christ  risen  again?  so  are  we 
risen  together  with  him  ; is  Christ  gone  up  into  glory  ? so  are  we ; heaven 
is  now  opened  and  possessed  by  Jesus  Christ  for  us,  and,  at  last,  we  shall 
ascend  even  as  he  ascended.  Christ  cannot  be  content  with  that  glory  he 
hath  in  himself  until  we  be  with  him,  “ Father,  I will  that  those  also  whom 
thou  hast  given  me,  be  with  me  where  I am,  that  they  may  behold,  or  enjoy 
my  glory  which  thou  hast  given  me,”  John  17  : 24.  Christ,  as  our  head, 
is  in  glory,  and  so  we  are  there  already  with  him,  and  Christ  as  our  advo- 
cate is  in  glory,  and  there  he  is  pleading  and  praying  for  us,  that  we  may 
actually  be  received  and  brought  up  to  him,  “ Father,  I will  that  those 
whom  thou  hast  given  me  may  be  with  me.”  Christ’s  crown  of  glory  is, 
(as  it  were)  a burden  on  his  head,  until  it  be  set  on  the  heads  of  all  his 
saints;  0 the  blessed  end  of  Christ’s  ascension!  how  should  faith  pry  into 
this  ? Believers,  you  see  your  object,  and  know  his  person,  never  be  quiet 
until  you  come  into  his  condition,  as  we  must  go  through  all  ordinances  and 
creatures  till  we  come  to  Christ,  so  through  all  conditions  of  Christ  until 
we  come  to  glory. 

2.  Christ  sat  down  that  we  might  sit  with  him  in  heavenly-places ; what 
is  the  end  of  Christ’s  session,  but  that  he  might  invest  all  his  saints  with 
the  same  privilege  ? In  this  height  of  glory,  Christ  is  the  pattern,  and 
platform,  and  idea  of  what  we  shall  be : surely  this  is  the  very  top  of 
heaven,  that  we  might  in  our  measure  and  proportion  be  exalted  with 
Christ;  it  was  Christ’s  prayer  that  his  Father,  and  he,  and  we  might  all  be 
one.  “As  thou,  Father,  art  in  me,  and  I in  thee,  that  they  also  may  bo 


540 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 


one  in  us/’  John  17  : 21.  0 how  should  faith  stand  and  gaze  on  Jesus 

Christ  in  this  respect?  What,  is  he  on  God’s  right-hand  ? and  is  he  there 
preparing  a room,  a seat,  and  mansion  for  my  soul  ? What,  shall  I sit  at 
the  right-hand  of  Christ?  Shall  I sit  as  an  assessor  on  his  judgment-seat 
to  judge  the  world  with  Jesus  Christ  ? “ When  the  Son  of  man  shall  sit 

on  the  throne  of  his  glory,  ye  also  shall  sit  upon  twelve  thrones,  judging 
the  twelve  tribes  of  Israel,”  Matth.  19  : 28.  Oh  ! what  is  this  ! Had  not 
Christ  said  it,  how  could  I have  believed  it  ? Admire,  0 my  soul,  at  this 
aim  of  Christ ! the  meaning  of  his  exalting  himself,  it  was  to  exalt  thee, 
and  the  meaning  of  his  exalting  thee  on  this  manner,  it  is  to  manifest  to  all 
the  world  what  the  Son  of  God  is  able  to  do,  in  raising  so  poor  a creature 
to  so  rich  a glory.  0 the  end  of  Christ’s  sitting  at  God’s  right-hand ! 
hereby  the  saints  are  Christ’s  assessors ; lords  of  the  higher  house,  the 
king’s  peers  to  judge  the  world  with  him ; Christ  divides  (as  it  were)  the 
throne  with  them,  “ I appoint  unto  you  a kingdom,  as  my  Father  hath  ap- 
pointed unto  me,  that  ye  may  eat  and  drink  at  my  table,  in  my  kingdom, 
sit  on  thrones  judging  the  twelve  tribes  of  Israel,”  Luke  22  : 29,  30. 

3.  Christ  sent  down  the  Holy  Ghost,  that  he  might  dwell  in  our  souls, 
endow  us  with  gifts  and  graces,  that  he  might  comfort  us,  seal  us  unto  the 
day  of  redemption,  fit  us  for  glory.  Amongst  the  many  ends  for  which 
Christ  sent  down  his  Holy  Spirit,  I shall  insist  only  on  these  two. 

1.  That  he  might  help  us  to  cry  “Abba,  Father,”  and  make  us  to  come 
boldly  to  the  throne  of  grace,  as  children  to  a father.  It  is  the  Spirit  that 
takes  us  by  the  hand,  and  leads  us  to  the  Father,  when  others  stand  at  a 
distance,  and  cannot  come  near:  as  a prince’s  son  is  admitted  at  all  times, 
though  others  are  kept  out  by  officers  and  guards ; so  though  there  be  never 
so  much  darkness,  and  fire,  and  terror  about  God,  yet  the  adopted  fchild, 
who  hath  received  the  Spirit  of  adoption,  can  say,  “ Make  way  there,  and 
let  me  come  to  my  Father;  guards  are  appointed  to  keep  out  strangers,  but 
not  sons and  no  wonder,  for  “ the  Spirit  makes  intercession  for  us  with 
groanings  which  cannot  be  uttered,”  Rom.  8 : 26.  The  Spirit  teacheth  us 
what  to  pray,  and  how  to  pray  as  we  ought;  the  Spirit  puts  a courage  and 
boldness  into  the  hearts  of  his  saints,  even  to  admiration ; this  appears  in 
that  sometimes  they  have  beset  God  with  his  promises,  that  he  could  no 
way  get  off,  “Quicken  me  according  to  thy  word,  Psalm  119:25. — And 
strengthen  me  according  to  thy  word,  verse  28. — And  be  merciful  unto  me 
according  to  thy  word,  verse  58. — And  uphold  me  according  to  thy  word, 
verse  16. — And  give  me  understanding  according  to  thy  word,”  verse  169. 
And  sometimes  they  have  beset  God  with  their  challenges  of  his  justice, 
faithfulness,  and  righteousness  : so  David,  “Deliver  me  in  thy  righteousness, 
Psalm  31  : 1.  And  judge  me  according  to  thy  righteousness,  Psalm  35  : 24. 
And  quicken  me  according  to  thy  righteousness,”  Psalm  119  : 40.  And  in 
thy  faithfulness  answer  me,  and  in  thy  righteousness,”  Psalm  143  : 1.  Why, 
this  is  the  Spirit’s  work ; he  helps  our  infirmities,  he  emboldens  our  spirits 
in  their  approaches  to  God : surely  it  is  one  end  of  the  Spirit’s  mission, 
“ because  ye  are  sons,  God  hath  sent  forth  the  Spirit  of  his  Son  into  your 
hearts,  crying,  Abba,  Father,”  Gal.  4:6.  I will  not  deny  but  that  bas- 
tards, strangers  without  the  covenant,  having  no  right  to  God  as  their 
Father,  may  yet  petition  God  as  a subdued  people  do  their  conqueror,  or  as 
ravens  cry  to  God  for  food,  or  as  some  “ howl  upon  their  beds  for  corn  and 
wine,”  Hos.  7 : 14.  But  they  cannot  pray : in  right  prayer  there  is  not 
only  required  gracious  ingredients  in  the  action,  but  also  a new  state  of 
adoption  and  filiation  ; many  speak  words  to  God,  who  do  not  pray;  many 
tell  over  their  sins,  who  confess  not  their  sins  to  God ; many  speak  good  of 
God,  who  do  not  praise  him;  thousands  claim  Fathership  in  God,  where 
there  is  no  sonship  nor  ground  in  the  thing  itself.  A new  nature  is  only 


CHAP.  II.] 


LOOKING  UNTO  JESUS. 


541 


that  best  bottom  of  prayer  that  takes  it  off  from  being  a taking  of  God's 
name  in  vain.  Now  this  is  the  fruit  of  the  Spirit,  and  one  of  those  ends 
of  the  Spirit's  mission. 

2.  That  he  might  guide  us  into  all  truth,  I mean  into  all  necessary, 
fundamental,  saving  truths;  in  this  respect,  we  have  need  of  the  Spirit  in 
these  days.  He  it  is  that  dictates  to  us  which  is  the  true  religion ; he  it 
is  that  transcribes  upon  our  hearts,  that  which  was  before  only  written  in 
our  books ; he  it  is  that  not  only  reveals  truth  from  without,  but  imprints 
it  also  on  the  soul,  as  a man  doth  a seal  by  impressing  it  on  the  wax;  to 
this  purpose  saith  the  apostle,  “ He  that  believeth  on  the  Son  of  God  hath 
the  witness  in  himself,"  1 John  5 : 10.  How  in  himself?  I answer,  1.  In 
that  the  Spirit  gives  him  the  habit  of  faith.  2.  In  that  the  Spirit  causeth 
him  to  bring  it  forth  into  act.  3.  In  that  the  Spirit  stamps  on  the  soul 
all  those  other  impressions  of  desire,  hope,  love,  joy,  or  whatsoever  else 
we  call  the  new  nature,  so  that  now  there  is  a new  nature  within  him,  he 
hath  new  thoughts,  new  designs,  new  desires,  new  hopes,  new  loves,  new 
delights,  he  drives  a new  trade  (as  it  were),  in  this  world  for  another 
world ; be  is  become  in  Christ  a new  creature,  “ Old  things  are  passed 
away,  and  all  things  are  become  new,"  2 Cor.  5 : 17.  And  from  hence 
we  may  soundly  argue  the  truth  of  our  religion.  Mark  this,  as  the  written 
word  is  the  testimony  without  us,  so  are  these  impressions  of  the  Spirit  the 
testimony  within  us,  by  which  we  may  know  every  necessary  truth  as  it  is 
in  Jesus:  this  is  the  meaning  of  the  apostle,  “ He  that  believeth  hath  the 
witness  in  himself."  Unbelievers  have  indeed  a testimony  without  them, 
but  believers  have  a double  testimony,  one  without,  and  one  within ; and 
this  witness  within  us,  will  go  with  us  which  way  soever  we  go ; it  will 
accompany  us  through  all  straits  and  difficulties.  The  external  testimony 
may  be  taken  from  us,  men  may  take  from  us  our  Bibles,  our  teachers,  our 
friends;  or  they  may  imprison  us  where  we  cannot  enjoy  them;  but  they 
cannot  take  from  us  the  Spirit  of  Christ : this  witness  within,  is  a per- 
manent, settled,  habituate,  standing  witness;  0 ! what  an  excellent  help  is 
here,  that  a poor  Christian  hath  beyond  all  the  furniture  of  the  most  learned 
men  that  want  this  testimony  of  the  Spirit  of  Christ?  Surely  this  advan- 
tage will  exceedingly  furnish  us  against  all  temptations  to  any  error,  that 
is  plainly  contrary  to  the  essentials  of  religion.  One  of  our  divines  puts  a 
case, — 

If  the  devil,  or  any  seducer,  would  draw  us  to  doubt,  whether  there  be 
indeed  a Christ,  or  whether  he  did  rise  again,  ascended,  sat  down  at  God’s 
right  hand,  and  thence  sent  down  the  Holy  Ghost?*  What  an  excellent 
advantage  is  it  against  this  temptation,  when  we  can  repair  to  our  own 
hearts,  and  there  find  a Christ,  or  a Spirit  of  Christ  within  us  ? “ 0 ! saith 
the  sanctified  soul,  have  I felt  Christ  relieving  me  in  my  lost  condition, 
delivering  me  from  my  captivity,  reconciling  me  to  God,  and  bringing  me 
with  boldness  into  his  glorious  presence?  and  now,  after  all  this,  shall  I 
doubt  whether  there  be  a Christ  in  heaven,  or  a Spirit  of  Christ  in  my 
heart  on  earth?  Have  I felt  him  new-creating  me,  opening  my  dark  eyes, 
and  bringing  me  from  darkness  into  his  marvellous  light,  and  from  the 
power  of  Satan  unto  God,  binding  the  strong  man,  and  casting  him  out, 
and  yet  shall  I question,  whether  there  be  a Christ,  or  a Spirit  of  Christ? 
Hath  he  made  me  love  the  things  which  I hated,  and  hate  that  which  I 
loved  ? Hath  he  given  me  such  a taste  of  the  powers  of  the  world  to 
come,  and  possessed  me  with  the  hopes  of  glory  with  himself,  and  given 
me  a treasure  and  portion  in  God,  and  set  my  heart  where  my  treasure  is, 
and  caused  me  in  some  measure  to  have  my  conversation  in  heaven  above, 


* Mr.  Baxter’s- Spirit’s  Witness  to  the  Truth  of  Christianity. 


542 


LOOKING  UNTO  JESUS. 


[BOOK  IY. 

and  yet  shall  I doubt  whether  there  he  a Christ  above,  or  a Spirit  within  ? 
O what  an  impudent  lying  spirit  is  this,  that  would  tempt  me  against  so 
much  experience  !”  And  thus  may  a believer  argue  from  the  testimony 
that  is  within, 

I know  some  seeming  saints  have  fallen  off  into  as  great  blasphemies  as 
these  I have  named  : witness  the  Quakers  and  Ranters,  &c.  But  I may 
say  of  such,  as  John  did,  “ They  went  out  from  us,  but  they  were  not  of 
us,  for  if  they  had  been  of  us,  they  would  no  doubt  have  continued  with 
us,”  1 John  2 : 19.  It  is  no  wonder  if  Satan  prevail  against  those  that  gave 
Christ  no  deeper  room  but  in  their  phantasy,  and  that  did  never  heartily 
close  with  him  in  love.  But  for  those  that  have  the  Spirit  of  Christ  within 
them,  it  is  not  so  with  them.  If  they  cannot  answer  the  cavils  of  Satan,  or 
any  of  his  instruments,  yet  they  can  hold  fast  the  grounds  of  faith  ; Christ 
hath  a deep  room  and  interest  in  their  spirits : he  is  held  faster  by  the 
heart  than  by  the  head  alone;  love  will  hold  Christ,  when  reason  alone 
would  let  him  go ; his  ear  is  nailed,  as  it  were,  unto  his  door,  and  because 
he  loveth  him,  he  will  not  leave  him  : “ Who  shall  separate  him  from  the 
love  of  Christ?  Shall  tribulation,  or  distress,  or  persecution,  or  famine, 
or  nakedness,  or  peril,  or  sword?  (As  it  is  written,  For  thy  sake  are  we 
killed  all  the  day  long;)  nay,  in  all  these  things,  we  are  more  than  con- 
querors through  him  that  loved  us,”  Rom.  8 : 35,  36,  37.  A modern  writer 
brings  in  a sincere  heart,  paraphrasing,  as  it  were,  on  this  text,  in  this 
manner,*  “Who  shall  separate  me  from  the  love  of  Christ?”  0 thou 
malicious  devil,  thou  dost  hunt  me  with  thy  fiery  darts ! 0 ye  dull  heretics, 
infidels,  blasphemers,  that  fill  up  my  ears  with  your  foolish  sophisms,  and 
trouble  me  with  your  disputes  against  my  Lord  and  Redeemer ! go  to  him 
that  knows  him  only  by  the  hearing  of  the  ear,  if  you  mean  to  prevail : 
but  I have  known  him  by  the  sweet  experiences  of  my  soul ; go  to  him  that 
makes  a religion  of  his  opinion,  and  whose  belief  was  never  any  deeper 
than  his  fancy,  and  whose  piety  never  reached  higher  than  to  abstinency 
and  tasks  of  formal  duty ; these  you  may  possibly  draw  away  from  Christ. 
But  do  you  think  to  do  so  by  me  ? why,  tell  me  how  ? With  what  weapons  or 
arguments  can  you  think  to  prevail  ? What,  shall  tribulation  be  the  means  ? 
No,  no,  I have  that  promise  in  the  hand  of  my  faith,  and  that  glory  in  the 
eye  of  my  hope,  that  will  bring  me  through  all  tribulations  under  heaven : 
or,  shall  distress  do  it  ? Why,  I will  rather  stick  so  much  closer  to  him 
that  will  relieve  me  in  distress,  and  bring  me  to  his  rest.  Or,  Will  you 
affright  me  by  persecution  ? I am  assured  that  this  is  the  nearest  way  to 
heaven,  and  am  blessed  of  Christ,  when  I am  persecuted  for  righteous- 
ness’ sake.  Or,  shall  nakedness  be  the  weapon  ? I had  rather  pass  naked 
out  of  this  world  to  heaven,  than  be  clothed  in  purple,  and  to  be  stript 
of  it  at  death,  and  to  be  cast  into  hell;  Adam’s  innocent  nakedness,  and 
Lazarus’  rags  were  better  than  that  Epicure’s  gay  apparel.  Or,  shall  famine 
be  the  means?  Why  man  liveth  not  by  bread  alone,  I had  rather  my 
body  were  famished  than  my  soul ; I have  meat  to  eat  that  ye  know  not  of, 
even  the  bread  of  life,  which  whoso  eats  shall  live  for  ever.  Or,  will  you 
affright  me  from  Christ  by  the  sword  of  violence  ? I know  that  the  Lord 
whom  I believe  in,  and  serve,  is  able  to  deliver  me  out  of  your  hands ; but 
if  be  will  not,  be  it  known  to  you  I will  not  forsake  him ; your  sword  will 
be  only  the  key  to  open  the  prison  doors,  and  let  out  my  soul  that  hath  long 
desired  to  be  with  Jesus  Christ.  If  ye  tell  me  of  peril,  I know  no  danger 
so  great  as  of  losing  Christ  and  salvation ; and  of  bearing  his  wrath  that 
can  kill  both  body  and  soul  : do  I not  read  in  certain  histories  of  that 
noble  army  of  martyrs,  who  loved  the  Lord  Jesus  to  the  death,  and  gloried 


* Mr.  Baxter’s  Spirit’s  Witness  to  the  Truth  of  Christianity. 


LOOKING  UNTO  JESUS. 


543 


CHAP.  II.] 

in  tribulation,  and  would  not  by  the  flames  of  fire,  or  jaws  of  lions,  be  sepa- 
rated from  Jesus  Christ  ? Did  not  they  pass  through  the  Red  Sea,  as  on 
dry  ground  to  the  promised  land,  yea,  though  “ they  were  killed  all  the 
day  long,  and  accounted  as  sheep  for  the  slaughter?”  Did  they  not  stick 
and  cleave  fast  to  the  Lord,  and  to  the  Captain  of  their  salvation  ? Nay, 
were  they  not  in  all  this  conquerors,  and  more  than  conquerors,  triumph- 
ing in  flames,  to  the  confusion  of  Satan,  and  all  their  enemies,  as  Christ 
triumphed  on  the  cross,  destroying  by  death  the  prince  of  death?”  Heb. 

2 : 14.  Oh  ! what  a blessed  advantage  is  it  against  all  temptations  to 
have  the  impress  of  the  gospel  of  Christ  on  our  heart,  and  the  witness  in 
ourselves  ? 

But  I hear  some  object,  if  the  witness  in  ourselves,  be  so  full  and  con- 
vincing, then  what  need  have  we  any  more  to  make  use  of  Scriptures  or 
ministers?  Why  should  we  leave  a higher  teacher  to  go  to  a lower  ? 

But  I answer,  1.  There  is  more  than  one  thing  wanting  to  make  us  wise 
to  salvation,  as,  1.  An  outward  word.  And  2.  An  outward  teacher.  3. 
An  inward  light.  And  accordingly,  God  supplies  this  threefold  want ; the 
first,  by  giving  us  the  Scripture ; the  second,  by  giving  us  a ministry,  and 
other  occasional  teachers  ; the  third,  by  giving  us  the  illumination  of  the 
Spirit,  to  help  us  to  see  by  the  former  means,  and  to  make  the  word  and 
ministry  to  us  effectual.  Now  it  were  a mad  thing  for  a man  to  say,  I have 
eyes  to  read  in  a book,  and  therefore  I have  no  noed  of  the  light  of  a candle 
or  of  sun ; or  I have  eyes  and  sun,  and  therefore  I have  no  need  of  the  light 
in  the  air,  which  cometh  from  the  sun ; or  I have  the  light  both  of  the  eye, 
and  sun,  and  air ; and  therefore  I can  read  by  it  without  a book ; or,  I have 
a book,  and  therefore  I can  read  it  without  a teacher  : certainly  if  a man 
would  read,  he  must  have  all  these,  or  more  than  one  of  these ; so  God  hath 
appointed  us  three  necessary  means  for  our  illumination  and  direction,  the 
word,  the  ministry,  and  the  Spirit ; “ What  God  hath  joined,  let  no  man 
separate if  any  would  foolishly  go,  and  set  one  of  these  against  another, 
when  God  hath  set  them  all  together,  and  made  them  all  necessary,  assign- 
ing to  each  a several  part  in  the  work  of  our  illumination,  they  may  abuse 
God  and  themselves,  and  go  without  the  light,  while  they  despise  the  neces- 
sary causes  of  it,  God’s  evidences  must  not  be  separated,  much  less  must 
one  be  pleaded  to  the  neglect  of  all  the  rest;  as  the  work  within  us  is  not 
the  first  testimony,  but  a secondary  confirming  testimony,  so  doth  it  not 
make  the  first  unnecessary  and  void  ; besides  that,  by  the  external  testimony, 
we  must  convince  other  men,  which  by  the  witness  within  us  we  cannot  do. 
But  this  only  by  the  way. 

2.  For  the  encouragement  of  our  faith  to  believe  in  Christ,  as  in  reference 
to  his  ascension,  session,  and  mission  of  his  Spirit. 

1.  Consider  the  excellency  of  this  object : what  is  it  but  Christ  ? Christ 
in  his  ascendant,  culminant,  regnant  power  ? Christ  in  his  marching,  con- 
quering, triumphing  postures?  In  his  free,  and  large,  and  magnificient 
gifts,  “ When  he  ascended  on  high  he  led  captivity  captive,  and  gave  gifts 
unto  men.”  0 the  glory  ! 0 the  excellency  of  Christ  in  these  respects  ! 

verily  they  are  enough  to  tire  out  men  and  angels,  with  the  only  act  of  won- 
dering and  surveying  of  their  vastness.  Here  is  the  gospel-work  for  all 
eternity,  to  dig  into  this  gold  mine,  to  roll  and  turn  this  soul-delighting  pre- 
cious stone,  to  behold,  inquire,  and  search  into  these  depths  and  heights  of 
Christ  exalted  : and  I believe  this  is  the  satiety,  the  top,  and  prime  of  hea- 
ven’s glory  ; to  see  and  wonder  at  the  virtues  of  him  that  sits  on  the  throne, 
at  the  right  hand  of  God ; to  be  filled,  but  never  satiate  with  the  glory  of 
Christ?  What,  Christ  ascended  ? Christ  set  down  in  glory  ? And  Christ 
Bending  down  his  Holy  Spirit  ? Here  is  a compendium  of  all  glories ; here 


544  LOOKING  UNTO  JESUS.  [BOOK  IV. 

is  one  for  an  heart  to  he  taken  with,  made  up  of  nothing  but  of  several 
mysteries  of  glory.  , 

2.  Consider  the  power,  virtue,  and  influence  of  this  object  unto  our  soul’s 
salvation  ; oh  ! what  a stately  tower  have  we  here  erected  to  see  heaven  on  ? 
faith  may  stand,  as  it  were,  on  this  mount,  and  see  itself  in  glory ; Oh  the 
flowings  ! the  rich  emanations  of  grace  and  glory  that  come  from  hence ! 
come,  let  us  draw,  the  well  is  deep ; all  the  drops  and  dewings  that  fall  on 
men  or  angels,  are  but  as  chips,  in  comparison  of  that  huge  and  boundless 
body  of  the  fulness  of  grace  that  is  in  Christ;  one  lily  is  nothing  to  a 
boundless  and  broad  field  of  lilies  ; Christ  is  in  these  respects  the  mountain 
of  roses ; oh  how  high  ! how  capacious,  how  full,  how  beautiful,  how  green  ! 
Could  we  but  “ smell  him  who  feeds  among  the  lilies,  till  the  day  breaks, 
and  the  shadows  fly  away  !”  Could  we  but  dive  into  the  golden  veins  of 
these  unsearchable  riches  of  Jesus  Christ,  we  should  say,  “It  is  good  to  be 
here  !”  Oh  ! it  is  good  to  gather  up  the  fragments  that  fall  from  Christ ! 
his  crown  shines  with  diamonds  and  pearls ; Oh  ! why  do  we  toil  ourselves 
in  gathering  sticks,  when  to-morow  we  shall  be  out  of  this  world  and  go  to 
Christ;  Come,  where  is  our  mouth  of  faith?  Let  us  lay  it  to  here,  let  us 
suck  and  be  satisfied  with  these  breasts  of  consolation,  let  us  milk  out  and 
be  delighted  with  the  abundance  of  his  glory. 

3.  Consider  the  suitableness  of  these  objects  to  our  several  conditions; 
you  may  remember  the  first  cry,  “ was  it  not  love  enough  for  Christ  to  come 
down,  and  to  visit  us  here  ; but  that  he  must  go  up  and  take  us  with  him  ?” 
No,  no;  his  love  was  so  great  and  vast  that  for  our  sakes  he  moves  up  and 
down ; this  ravished  the  spouse,  “ Behold  he  comes  leaping  upon  the  moun- 
tains, and  skipping  upon  the  hills,”  Sol.  Song  2 : 8.  Gregory,  that  measured 
his  leaps,  thus  gives  them  ; he  first  leaps  from  his  Father’s  mansion  to  his 
mother’s  womb ; from  his  mother’s  womb  to  his  cratch  ; from  his  cratch  to 
his  cross ; from  his  cross  to  his  grave ; from  his  grave  up  again  to  heaven ; 
great  leaps  indeed,  that  showed  both  his  readiness  to  love,  and  willingness 
to  save : infinite  love  can  never  be  out-tired  with  greatest  actions.  But 
another  cries,  How  should  I believe  that  Christ  is  exalted,  and  that  by 
virtue  thereof  I shall  be  exalted,  when  I see  myself  in  a forlorn  condition, 
forsaken  of  God,  an  object  amongst  men  : “ Alas  ! man  at  his  best  is  alto- 
gether vanity,  yea,  men  of  low  degree  are  vanity,  and  men  of  high  degree 
are  a lie,  to  be  laid  in  the  balance,  I am  altogether  lighter  than  vanity ; how 
then  should  I believe  any  such  a condition  ? Is  a worm  a fit,  or  a capable 
subject  to  wear  a crown  ?”  Psa.  62  : 9.  Yes,  the  Lord  is  great,  and  he  can 
do  great  things,  “ He  raiseth  up  the  poor  out  of  the  dust,  and  lifteth  up  the 
beggar  from  the  dunghill,  to  set  them  among  princes,  and  to  make  them  in- 
herit the  throne  of  glory;  for  the  pillars  of  the  earth  are  the  Lord’s,  and 
he  hath  set  the  world  upon  them,  he  will  keep  the  feet  of  his  saints ;”  1 
Sam.  2 : 8,  9.  Why,  there  is  my  sadness,  cries  another,  “ He  will  keep  the 
feet  of  his  saints ;”  if  I were  but  a saint,  I could  believe  in  his  power ; but 
alas  ! I am  unholy,  an  unsanctified  piece  of  clay ; I am  a sinner,  a sinner 
of  the  Gentiles,  a chief  of  sinners;  I deserve  to  be  thrown  down  into  hell, 
rather  than  to  be  invested  with  glory,  and  to  sit  in  heaven.”  True,  but  yet 
the  Holy  Ghost  is  given  to  make  thee  holy ; of  thyself,  thou  art  vile,  and 
most  vile ; but  hath  not  the  Holy  Ghost  entered  in,  and  taken  possession 
of  thy  spirit  ? Hath  he  not  washed  thee  with  water  ? Yea,  thoroughly 
washed  away  thy  blood  ? Hath  he  not  anointed  thee  with  oil,  and  covered 
thee  with  silk,  and  decked  thee  with  gold  and  silver,  and  made  thee  comely 
through  his  comeliness,  which  he  put  upon  thee  ? Why,  this  is  the  office 
of  the  Holy  Ghost,  and  if  thou  hast  but  the  indwelling  of  the  Spirit,  this 
is  thy  state ; I know  there  is  a part  of  thee  unregenerate,  and  it  will  be  so 
while  thou  art  on  earth,  but  withal  there  is  in  thee  a new  nature,  another 


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CHAP.  II.] 


nature ; there  is  something  else  within  thee  which  makes  thee  wrestle 
against  sin,  and  shall  in  time  prevail  over  all  sin,  and  this  is  the  Spirit  of 
Christ,  sanctifying  of  thee,  “ Being  sanctified  (saitk  the  apostle)  by  the 
Holy  Ghost, ” Rom.  15  : 16.  Other  complaints  may  be  thus  brought  in, 
but  if  we  understand  the  meaning,  the  design  of  Christ  in  his  ascension, 
session  and  mission  of  his  Spirit,  how  might  a true  faith  answer  all  ? Oh 
believe ! believe  thy  part  in  Christ’s  ascension,  Christ’s  session,  Christ’s 
mission  of  his  Holy  Spirit,  and  thou  mayest  go  singing  to  thy  grave  ; a 
lively  faith  in  such  particulars,  would  set  a soul  in  heaven,  even  whilst  yet 
on  earth. 

Sect.  VI. — Of  loving  Jesus  in  that  respect. 

6.  Let  us  love  Jesus,  as  carrying  on  the  great  work  of  our  salvation  for 
us  in  these  particulars;  much  hath  been  said  already  of  Christ’s  conception, 
birth,  life,  death,  resurrection  ; such  arguments  of  love,  as  are  enough  to 
swallow  up  souls  in  love  to  Christ  again  : 0 the  treasures  of  love,  and  wis- 
dom, that  have  been  opened  in  former  passages  ! but  as  if  all  these  were  not 
enough  for  God,  see  here  new  gold-mines,  new  found  out  jewels,  never 
known  to  be  in  the  world  before,  opened  and  unfolded  in  Jesus  Christ. 
Here  are  the  incomes  of  the  beams  of  light  most  inaccessible ; here  are  the 
veins  of  the  unsearchable  glories  of  Jesus  Christ;  as  if  we  saw  every  moment 
a new  heaven,  a new  treasure  of  love,  the  bosom  of  Christ  is  yet  more 
opened ; the  new  breathings  and  spirations  of  love,  are  yet  more  manifested. 
See  ! Christ  for  us,  and  for  our  salvation  is  gone  up  to  heaven,  is  set  down 
at  God’s  right-hand,  and  hath  sent  down  the  Holy  Ghost  into  our  hearts; 
in  the  pouring  out  of  these  springs  of  heaven’s  love,  how  should  our  souls 
but  open  the  mouth  wide  and  take  in  the  streams  of  Christ’s  nectar,  honey 
and  milk,  I mean  his  sweet,  and  precious,  and  dear  love  breathings?  We 
have  heard  of  Christ’s  invitations,  u Come  to  me,  all  ye  that  are  weary  and 
heavy  laden,”  Matth.  11  : 28.  But  suppose  Christ  had  never  uttered  his 
love  in  such  a love  expression,  “ Come  to  me,”  yet  Christ  himself  in  these 
glorious  particulars  is  such  a drawing  object;  the  very  beauty  of  Christ,  the 
very  smell  of  the  garments  of  Christ,  the  very  capacious  and  wide  heaven 
of  Christ’s  exaltation  are  intrinsically,  and  of  themselves,  such  drawing,  ra- 
vishing, winning  objects,  that  upon  the  apprehension  of  them  we  cannot 
choose  but  love  Christ : as  gold  that  is  dumb  and  cannot  speak,  yet  the 
beauty  and  gain  of  it  crieth  aloud,  u Come  hither,  poor  creature,  and  be  thou 
made  rich;”  so  if  Christ  should  never  open  his  lips,  if  he  should  never 
gently  move,  “ Open  to  me  my  sister,  my  love,  my  dove,  my  undefiled,  for 
my  head  is  full  of  dew,  and  my  locks  with  the  drops  of  the  night,”  Sol. 
Song  5 : 2.  Yet  the  glory,  the  power,  the  sovereignty  of  Christ,  the  exalta- 
tion of  his  person,  and  the  magnificence  of  his  gifts,  should  even  change  our 
souls  into  a globe  or  mass  of  divine  love  and  glory,  as  it  were  by  the  Spirit 
of  the  Lord,  2 Cor.  3 : 18. 

Two  things  I shall  instance,  which  may  be  as  the  loadstones  of  our  love 
to  Christ : the  first  is  his  glory,  and  the  second  his  bounty. 

1.  For  his  glory ; no  sooner  was  he  ascended,  and  set  down  at  God’s  right 
hand,  but  John,  the  divine,  had  a sight  of  him,  and  oh  ! what  a glorious 
sight ! “ He  was  clothed  with  a garment  down  to  the  feet,  and  girt  about 

the  paps  with  a golden  girdle;  his  head  and  his  hairs  were  white  like  wool, 
as  white  as  snow;  and  his  eyes  were  as  a flame  of  fire,  and  his  feet  like  unto 
fine  brass,  as  if  they  burned  in  a furnace,  and  his  voice  as  the  sound  of 
many  waters : and  he  had  in  his  right  hand  seven  stars,  and  out  of  his 
mouth  went  a sharp  two-edged  sword,  and  his  countenance  was  as  the  sun 
that  shineth  in  his  strength,”  Rev.  1 : 18 — 16.  When  John  saw  him  thus, 
he  swoons  at  his  feet,  but  Christ  for  all  his  glory,  holds  his  head  in  his 


546 


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[BOOK  IV. 


swoon,  saying,  “Fear  not,  T am  the  first,  and  the  last;  I am  he  that  liveth, 
and  was  dead,  and  behold  I am  alive  for  evermore,  Amen.  And  have  the 
keys  of  hell,  and  of  death,”  ver.  17,  18.  A glorious  Christ,  is  good  for 
swooning,  dying  sinners;  would  sinners  but  draw  near,  and  come,  and  see 
this  king  in  the  chariot  of  love,  and  come  and  see  his  beauty,  the  uncreated 
white  and  red  in  his  sweet  countenance,  he  would  certainly  draw  their  souls 
unto  him.  Nay,  say  that  all  the  damned  in  hell  were  brought  up  with  their 
burning  fiery  chains  to  the  utmost  door  of  heaven  ; could  we  strike  up  a win- 
dow, and  let  them  look  in,  and  behold  the  throne,  and  the  Lamb,  and  the 
troops  of  glorified  spirits  clothed  in  white,  with  crowns  of  gold  on  their 
heads,  and  palms  in  their  hands,  singing  the  eternal  praises  of  their  glorious 
king  : Oh  ! how  would  they  be  sweetened  in  their  pain,  and  convinced  of 
their  foolish  choice,  and  ravished  with  the  fulness  of  those  joys  and  plea- 
sures that  are  in  Christ’s  face  for  evermore  ? Surely  much  more  may  this 
glory  of  Christ  warm  thy  heart,  0 my  soul ! What  an  happiness  were  it  to 
see  the  king  on  his  throne ; to  see  the  Lamb,  the  fair  tree  of  life,  the 
branches  which  cannot  for  the  narrowness  of  the  place,  have  room  to  grow 
in,  “ For  the  heaven  of  heavens  cannot  contain  him  !”  What  a happiness 
were  it  to  see  love  itself,  and  to  be  warmed  with  the  heat  of  immediate  love, 
that  comes  out  of  the  precious  heart  and  bowels  of  this  princely  and  royal 
standard  bearer?  As  yet  thou  canst  not,  must  not  see  these  sights,  there 
is  no  seeing  the  King  thus  in  his  beauty  till  thou  comest  to  glory ; for  then, 
and  then  only  must  thou  see  him  face  to  face;  and  yet  the  idea  and  image 
of  his  glory,  is  seen,  and  may  be  seen  in  every  true  believing  soul;  enough 
may  be  seen  by  an  eye  of  faith,  to  kindle  in  thine  heart  a flame  of  love  to 
the  Lord  Jesus  Christ : Oh  ! who  can  think  of  the  glory  that  is  in  this  dainty 
delightful  one,  and  not  be  swallowed  up  in  love?  Who  can  think  of  Christ’s 
sitting  at  God’s  right  hand,  and  sparkling  in  this  glory  round  about,  and 
casting  out  beams  of  glory  through  east,  and  west,  and  north,  and  south, 
through  heaven,  and  earth,  and  hell,  and  not  love  him  with  the  whole  heart, 
soul  and  might?  I remember  one  dying,  and  hearing  some  discourse  of 
Jesus  Christ:  “ Oh  ! (said  she,)  speak  more  of  this:  let  me  hear  more  of 
this;  be  not  weary  of  telling  his  praise,  I long  to  see  him,  how  should  I but 
long  to  hear  of  him  ?”  Surely  I cannot  say  too  much  of  Jesus  Christ;  in 
this  blessed  subject,  no  man  can  possibly  hyperbolize;  had  I the  tongues  of 
men  and  angels,  I could  never  fully  set  forth  Christ ; it  involves  an  eternal 
contradiction,  that  the  creature  can  see  to  the  bottom  of  the  Creator.  Sup- 
pose all  the  sands  on  the  sea  shore,  all  the  flowers,  herbs,  leaves,  twigs  of 
trees  in  woods  and  forests,  all  the  stars  of  heaven,  were  all  rational  creatures, 
and  had  they  that  wisdom,  and  tongues  of  angels  to  speak  of  the  loveliness, 
beauty,  glory,  and  excellency  of  Christ,  “ as  gone  to  heaven,  and  sitting  at 
the  right  hand  of  his  Father,”  they  would  in  all  their  expressions  stay  mil- 
lions of  miles  on  this  side  of  Jesus  Christ.  0 the  loveliness,  beauty,  and 
glory  of  his  countenance  ! can  I speak,  or  you  hear  of  such  a Christ?  And 
are  we  not  all  in  a burning  love,  in  a seraphical  love,  or  at  least  in  a con- 
jugal love  ? 0 my  heart ! how  is  it  thou  art  not  love-sick  ? How  is  it  thou 
dost  not  charge  the  daughters  of  Jerusalem,  as  the  spouse  did,  “I  charge 
you,  0 ye  daughters  of  Jerusalem,  if  ye  find  my  beloved,  that  ye  tell  him, 
I am  sick  of  love,”  Sol.  Song  5 : 8. 

2.  For  his  bounty,  no  sooner  was  he  ascended,  and  set  down  at  God’s 
right  hand,  but  he  gives  gifts  unto  men  ; and  he  sends  down  the  Holy  Ghost. 
This  was  the  gift  of  gifts  ; I shall  ordy  weigh  two  circumstances  in  this  gift, 
either  whereof  both  diguifies,  and  casts  a sparkle  of  bounty  from  the  giver, 
into  the  heart  of  the  receiver,  to  move  him  to  love.  As, 

1.  One  circumstance  is  the  greatness  of  the  giver;  certainly  the  preemi- 
nence of  dignity  of  any  principle  enuobleth  and  euhauceth  the  effect : a gift 


CHAP,  n.] 


LOOKING  UNTO  JESUS. 


547 


coming  from  a great  person  carries  ever  a scent  with  it  of  a certain  greatness 
and  relish  either  of  excellency,  or  superiority,  or  nobility,  or  all.  It  is  sto- 
ried of  Charles  the  fifth,  that  in  his  wars,  being  ever  pressed  with  want  of 
money,  and  so  unable  to  remunerate  the  services  of  divers  Dutch  captains, 
and  nobles  whom  he  had  entertained ; he  used  after  any  great  exploit  per- 
formed by  them,  to  call  together  his  nobles,  and  camp  into  such  a field,  and 
there  in  the  presence  of  them  all,  to  take  a gold  chain  from  about  his  own 
neck,  and  put  it  about  the  neck  of  such  a captain,  or  such  a colonel,  and  so 
to  embrace  him,  and  to  give  him  thanks  for  his  gallant  service  : why,  this 
they  esteemed  a greater  favor,  (being  circumstanced  by  such  a person,  in 
such  a way)  than  if  in  very  deed  he  had  given  him  a sufficient  pay,  or  re- 
muneration. 0 ! they  valued  that  chain  more  than  many  bushels  of  the 
like  gold ; the  very  person  of  the  emperor  hanged  at  the  chain,  such  a pre- 
cious jewel,  as  in  warlike  conceits,  a million  of  gold  could  not  countervail ; 
0 my  soul;  if  an  emperor  thus  gained  the  affections  of  men,  how  shouldst 
thou  but  love  Christ,  the  great  emperor  of  heaven  and  earth  ? It  was 
he  that  gave  thee  his  Spirit,  it  was  he  that  “ took  of  the  Spirit  which 
is  upon  him,  (so  is  the  expression  of  God  to  Moses)  and  put  it  upon  thee,” 
Numb.  11  : 17.  And  doth  npt  the  person  of  Christ,  the  dignity  of  Christ, 
enhance  the  value  of  the  gift  ? As  all  gifts  are  signs  of  love,  so  the  love  of 
a great  personage,  and  the  gifts  issuing  from  such  a love,  ought  more  to  be 
accounted  than  any  gifts  of  any  person  whatsoever. 

2.  Another  circumstance  is,  the  greatness  of  the  gift : this  argueth  great- 
ness of  good  will;  and  consequently  deserveth  a correspondence  of  a sembla- 
ble  affection.  Now,  what  greater  gift  had  Christ  in  store,  than  to  give  his 
own  Spirit?  The  Spirit  proceedeth  from  him,  and  is  the  same  essence  with 
himself;  the  Spirit  is  the  third  person  of  the  true  and  only  God-head,  pro- 
ceeding from  the  Father,  and  the  Son  : and  co-eternal,  and  co-equal,  and 
consubstantial  with  the  Father,  and  the  Son  ; this  appears  by  those  divine 
attributes  and  properties  which  are  attributed  and  communicated  to  the  Holy 
Spirit : as,  1.  Eternity,  God  never  was  without  his  Spirit,  “ In  the  begin- 
ning God  created  heaven  and  earth. — And  the  Spirit  of  God  moved  upon 
the  face  of  the  waters,”  Gen.  1:1,2.  2.  Omnipotency,  because  he,  together 
with  the  Father  and  the  Son,  createth  and  preserveth  all  things,  “ by  hid 
Spirit,  he  hath  garnished  the  heavens  ; the  Spirit  of  God  hath  made  me, 
Job  26  : 13. — 33  : 4.  And  all  these  things  workeih  that  one  and  the  self-same 
Spirit,  dividing  to  every  man  severally  as  he  will,”  1 Cor.  12  : 11.  3.  Omni- 
sciency,  or  the  knowledge  of  all  things,  “ For  the  Spirit  searcheth  all  things, 
yea,  the  deep  things  of  God,”  1 Cor.  2 : 10.  4.  Immutability,  or  unchange- 

ableness, “ Men  and  brethren,  this  scripture  must  needs  have  been  fulfilled 
which  the  Holy  Ghost  spake,”  Acts  1 : 16.  5.  Infinite  mercy,  or  love, 

“ God  is  love, — and  the  love  of  God  is  shed  abroad  in  our  hearts  by  the  Holy 
Ghost,  which  is  given  unto  us,”  Rom.  5:5.  6.  Holy  indignation,  even 

against  hidden  sins,  “ They  rebelled,  and  vexed  his  Holy  Spirit,  Isa.  63  : 10. 
Why,  hath  Satan  filled  thy  heart  to  lie  to  the  Holy  Ghost?— -Thou  hast  not 
lied  unto  men,  but  unto  God,”  (a  plain  text  for  the  divinity  of  the  Holy 
Ghost) — “ How  is  it  that  ye  have  agreed  together  to  tempt  the  Spirit  of  the 
Lord  ? Acts  5 : 3,  4.  9.  Grieve  not  the  Holy  Spirit  of  God,  whereby  ye 
are  sealed  unto  the  day  of  redemption,”  Eph.  4 : 30.  I might  add  miracles, 
and  the  institution  of  sacraments,  and  prophecies,  and  gifts,  and  graces,  as 
the  effects  of  his  divinity  : “ 1 cast  out  devils  (saith  Christ)  by  the  Spirit  of 
God,  and  baptize  in  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost,”  Matth.  12  : 28. — 28  : 19.  And  the  u Spirit  speaketh  expressly, 
that  in  the  latter  times,  some  shall  depart  from  the  faith,”  1 Tim.  4 : 1. 
And  “ we  are  changed  into  the  same  image  from  glory  to  glory,  even  as  by 
the  Spirit  of  the  Lord,”  2 Cor.  3 : 18.  See  now  how  the  Holy  Spirit  i3 


548 


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[BOOK  IV. 


God,  co-eternal,  co-equal,  and  consubstantial  with  God  the  Father,  and  God 
the  Son  ; is  not  this  a great  gift  ? Yea,  as  great  a gift  as  possibly  can  be 
given  ? What  can  he  do  more  than  to  give  himself,  and  to  give  his  Spirit? 
O the  bonds  of  love  that  are  upon  man  towards  Christ  in  this  respect  ? 

Come,  my  soul,  and  take  a view  of  the  glory  and  bounty  of  Jesus  Christ. 
If  thy  heart  be  not  all  brass,  and  iron,  and  stone  ; if  there  be  any  fleshiness, 
softness,  or  pliableness  in  it;  why,  then  how  shouldst  thou  choose  but  love? 
if  either  beauty  or  bounty,  if  either  majesty,  or  magnificence  can  draw  thy 
affection,  Christ  will  have  it,  for  in  him  is  all ; 0 let  him  be  thy  all ! surely 
if  thou  hast  any  thing  besides  himself,  he  is  the  donor  of  all,  he  is  the  beauty 
of  all,  the  sum  of  all,  the  perfection  of  all,  yea,  he  is  the  author,  preserver, 
and  finisher  of  all. 

Sect.  YII. — Of  joying  in  Jesus  in  that  respect. 

7.  Let  us  joy  in  Jesus,  as  carrying  on  the  great  work  of  our  salvation 
for  us  in  these  particulars ; there  is  not  a particular  under  consideration, 
but  it  is  the  object  of  a Christian  joy.  As, — 

1.  How  should  it  heighten  my  joys,  and  enlarge  my  comforts,  when  I do 
but  consider  that  Christ  is  ascended  into  glory  ? By  this  it  is  clear  and  evi- 
dent, that  Christ  is  accepted  of  the  Father  for  me,  or  otherwise,  he  should 
never  have  been  received  into  heaven  ; if  any  frown  had  been  in  the  face  of 
God,  surely  Christ  coming  so  near  God,  he  should  have  had  it ; if  any  ex- 
ception had  been  against  his  satisfaction,  any  flaw  in  our  pardons,  surely 
Christ  should  have  heard  of  it,  yea,  without  question,  he  must  have  been 
turned  out  of  heaven,  until  he  had  made  a full  payment  of  our  debts.  I need 
not  doubt  of  my  acceptance  at  the  throne  of  grace,  when  Jesus  Christ  is 
accepted  for  me,  and  that  I stand  in  such  a relation  of  Jesus  Christ.  Oh 
what  joy  is  in  this  ! 

2.  How  should  it  heighten  my  joys  and  enlarge  my  comforts,  when  I do 
but  consider  that  Christ  is  set  down  at  God’s  right  hand.  Why,  now  he 
hath  the  keys  of  heaven  delivered  into  his  hands.  “All  power  is  given 
unto  him  in  heaven  and  in  earth,”  Matth.  28  : 18.  And  now  he  can  do 
what  he  will ; God  the  Father  hath  given  away  (as  it  were)  all  his  prerog- 
atives unto  Jesus  Christ,  “All  judgment  is  committed  to  the  Son,  for  the 
Father  judgeth  no  man,”  John  5 : 22.  Now,  he  is  in  a capacity  of  acting 
out  all  his  love,  and  the  Father’s  desire  to  me  in  the  most  glorious  way ; 
he  is  highly  advanced,  and  thereby  he  hath  the  advantage  to  advance  me, 
and  to  glorify  me ; God  hath  given  into  his  hands  all  the  treasures  and 
riches  of  heaven,  in  bidding  him,  “sit  down  at  his  right  hand,”  be  told 
him  that  he  would  have  no  more  to  do  with  the  world,  but  that  Christ 
should  have  all,  and  that  Christ  should  bestow  all  he  had  amongst  his  saints ; 
and  that  this  should  be  the  reward  of  his  death,  and  when  once  his  saints 
were  come  about  him,  and  sat  with  him  in  his  glory,  why,  then  Christ  should 
resign  up  again  his  place,  “And  deliver  up  the  kingdom  to  God,  even  the 
Father,”  1 Cor.  15  : 24.  Oh  ! what  joy  may  enter  into  this  poor  dark  dun- 
geon, disconsolate  soul  of  mine,  whilst  I but  think  over  these  glorious  pas- 
sages of  my  Christ  in  glory  ? 

3 How  should  it  heighten  my  joys  and  fill  me  with  joy  unspeakable,  and 
full  of  glory,  when  I do  consider  that  Christ  hath  sent  down  his  Holy 
Spirit  into  my  heart?  When  sorrow  had  filled  the  apostles’  hearts,  because 
he  had  told  them,  “ I must  go  away,”  he  comforts  them  with  this,  “ If  I 
go  not  away,  the  Comforter  will  not  come  unto  you,  but  if  I depart,  I will 
send  him  unto  you,”  John  16  : 7.  The  Spirit  is  the  Comforter,  and  where 
he  comes,  he  fills  souls  with  comforts ; 0 what  comfort  is  this ! to  know 
that  the  Spirit  of  Christ  is  my  inmate  ? That  my  soul  is  the  temple  and 
receptacle,  the  house  and  dwelling  of  the  Spirit  of  God  ? That  Christ  is  in 


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me  of  a truth,  and  that  not  only  by  the  infusion  of  his  grace,  but  by  the 
indwelling  of  his  spirit  ? Surely  it  is  some  comfort  to  a sickly  man  that  he 
hath  a physician  always  in  the  house  with  him  ; and  to  a woman  that  is  near 
her  travail,  that  the  midwife  is  in  the  house  with  her;  but  what  comfort  is 
it  to  a poor  soul  that  the  Spirit  of  Christ  is  always  in  him  ? “I  will  send 
you  another  Comforter  (saith  Christ)  that  he  may  abide  with  you  for  ever,” 
John  14  : 16.  Christ  in  his  bodily  presence  went  away,  but  Christ  in  his 
Spirit  continues  still,  “Lo,  I am  with  you  always,  even  unto  the  end  of  the 
world,’’  Matth.  28  : 10.  He  is  with  us,  and  which  is  more,  he  is  in  us  for 
our  comfort,  u Christ  in  you  the  hope  of  glory,”  Col.  1 : 27.  Not  Christ 
in  sermons  which  we  hear,  not  Christ  in  chapters  which  we  read,  nor  Christ 
in  sacraments  which  we  receive,  nor  Christ  in  our  heads  by  high  notions, 
nor  Christ  in  our  mouths  by  frequent  glorious  expressions,  but  Christ  in  our 
hearts  by  his  Spirit,  is  unto  us  “ the  hope  of  glory.”  The  grounds  of  our 
comforts  in  this  respect,  are — 

1.  Christ’s  presence.  It  is  said  of  Paul  that  after  a sad  shipwreck,  the 

sight  of  some  Christian  brethren  so  cheered  him  up,  that  upon  the  sight  of 
them,  “ he  thanked  God,  and  took  courage,”  Acts  28  : 15.  It  is  said  of 
Caesar,  that  he  cheered  the  drooping  mariners  in  a storm,  by  minding  them 
of  his  presence,  you  carry  Caesar;  how  much  more  should  the  in-being  of 
Christ  solace  saints  ? “ Lo,  I am  with  you.”  0 my  soul  was  it  not  a cor- 

dial to  the  disciples  in  a storm,  that  Christ  was  with  them,  whom  the  winds 
and  waves  obeyed  ? Cheer  up  now,  for  if  the  Spirit  be  in  thee,  Christ  is 
with  thee. 

2.  Christ’s  complacency.  If  his  Spirit  dwell  in  us,  How  should  he  but 
be  well  pleased  with  us  ? A man  cannot  be  properly  said  to  dwell  in  a 
prison,  in  which  he  taketh  no  delight;  the  Spirit’s  indwelling  imports  a de- 
light of  Christ  in  such  a soul,  “ Here  will  I dwell,  for  I have  desired  it,  or 
delighted  in  it,”  saith  God  of  Zion,  Psa.  132  : 14,  though  many  times  droop- 
ing Christians,  viewing  their  own  beggarliness  and  vileness,  judge  themselves 
to  be  worthy  to  be  detested  and  deserted,  and  would  relinquish  themselves 
if  they  possibly  could,  yet  Christ  looketh  to  the  poor  and  contrite  soul,  as  a 
meet  habitation  for  himself  to  dwell  in,  “ I dwell  in  the  high  and  holy  place, 
with  him  also  that  is  of  a contrite  and  humble  spirit,”  Isa.  57  : 15. 

8.  Christ’s  communications.  Union  is  the  ground  of  our  communion  with 
Christ;  and  the  nearer  our  union,  the  greater  is  our  communion.  If  Christ 
were  only  in  a believer  by  the  habit  of  grace,  the  union  would  not  be  so 
great,  but  if  Christ  be  in  us  by  his  Spirit,  the  union  is  nearer,  and  therefore 
the  communion  will  be  greater;  0 my  soul ! remember  this  in  all  thy  straits; 
there  can  be  no  creature-want  or  danger  whatsoever,  wherein  the  improve- 
ment of  this  indwelling  of  the  Spirit  may  not  refresh  thee.  Art  thou  sick  ? 
The  physician  both  of  soul  aud  body  is  within  thee.  Art  thou  sad  ? The 
Comforter  himself  that  supplies  the  stead  and  room  of  Christ,  inhabits  in 
thee.  Art  thou  in  exile,  in  banishment,  imprisonment,  at  great  distance  from 
thy  dearest  friends  ? See  Paul’s  refreshment,  when  they  were  ready  to  puli 
him  in  pieces,  and  threw  him  into  the  castle,  even  u the  night  following,  the 
Lord  stood  by  him,  and  said,  be  of  good  cheer,  Paul,”  Acts  23  : 11.  Christ 
will  stand  by  thee,  nay,  Christ  by  his  Spirit  dwelleth  in  thee,  and  will  speak 
to  thee  comfortable  words  in  thy  greatest  pressures 

4.  Christ’s  witnessings  of  his  Spirit  dwell  in  us,  we  may  then  be  assured 
of  future  glory.  “ Christ  in  you  the  hope  of  glory,”  Col.  1 : 27.  It  is  a 
sweet  note  of  a divine  upon  it,  “ The  existency  of  Christ’s  Spirit  in  be- 
lievers, giveth  existence  to  their  hopes  of  glory.  The  Spirit  in  us  is  God’s 
earnest  of  glory,  the  Spirit  in  us  doth  prepare  us  for  participation  in  that 
glory.”*  I look  upon  this  indwelling  of  the  Spirit,  as  that  which  no  hypo- 


* Mr.  Ash  in  his  sermon  of  Christ  the  riches  of  the  gospel. 


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crite  in  the  world  can  lay  any  claim  unto,  as  for  gifts,  or  graces,  an  hypo- 
crite may  attain  them,  or  something  like  them  ; it  is  said  of  Simon  Magus 
that  he  believed,  Acts  8 : 13.  It  is  said  of  Judas  that  he  repented,  Matth. 
27  : 3.  And  of  Esau,  “ that  he  sought  the  birth-right  with  tears,”  Heb. 
12  : 17.  It  is  said  of  some,  “ that  they  partook  of  the  heavenly  gift,  and  of 
the  powers  of  the  world  to  come,  and  j^et  fell  away,”  Heb.  6 : 5,  6.  And 
it  is  said  of  such  others,  “ That  they  trampled  upon  the  blood  of  Christ 
wherewith  they  were  sanctified,”  Heb.  10  : 29.  Thus  we  find  in  Scripture 
phrase,  that  in  a hypocrite  or  wicked  man,  there  may  be  a kind  of  faith  and 
repentance,  a taste  of  heaven,  and  of  sanctification  : but  where  do  we  find 
in  all  the  Bible,  that  Christ  or  the  Spirit  of  Christ  is  said  to  dwell  in  an 
hypocrite,  or  wicked  man  ? This  only  is  the  great  privilege  of  a true  be- 
liever, “ Christ  in  him  the  hope  of  glory. — 0 the  comfort  of  this  indwelling 
of  Christ ! if  Zaccheus  hearing  that  Christ  would  abide  in  his  house,  re- 
ceived him  joyfully,”  Luke  19  : 6.  How  much  greater  cause  of  joy  have 
they  who  have  already  lodged  him  in  their  hearts  ? “ These  things  have 

I spoken  to  you,  (said  Christ),  that  my  joy  might  remain  in  you,  and  that 
your  joy  might  be  full,”  John  15  : 11. 

And  now,  0 my  soul,  spread  thyself  on  this  great  good,  Christ’s  ascen- 
sion, Christ’s  session,  and  Christ’s  mission  of  his  Holy  Spirit.  What  is 
joy,  but  an  effusion  of  the  appetite  whereby  the  soul  spreads  itself  on  what 
is  good,  to  possess  it  more  perfectly  ? the  object  is  sweet,  and  large,  and 
therefore  the  soul  hath  need  to  spread  itself,  that  it  may  be  more  united  to 
the  object,  and  touch  the  good  in  more  of  its  parts,  yea,  if  it  were  possible 
in  every  part,  there  is  not  any  particular  here  before  thee,  but  it  is  fuel  for 
joy;  0 what  joy  was  in  heaven,  when  Christ  ascended,  and  when  Christ  sat 
down  at  God’s  right  hand,  and  when  Christ  sent  down  the  Holy  Spirit? 
How  stood  the  angels  wondering  and  admiring  at  these  several  passages  ? 
How  did  they  stoop,  “and  look  with  the  bowing  of  the  head,  and  bending 
of  the  neck  ?”  1 Pet.  1 : 12.  As  the  word  implies,  and  is  not  thy  interest 
in  these  transactions  more  than  angels  ? 0 rejoice,  and  again  rejoice  ! Sup- 
pose thyself  in  heaven,  and  that  thou  hadst  a vision  of  Christ  ascended ; 
say,  Is  he  not  a pleasant  object?  “In  his  face  there  is  fulness  of  joy,” 
Psalm  16  : 11.  Suppose  thyself  to  have  been  in  heaven  when  he  first 
entered  into  it,  and  when  he  first  sat  down  at  God’s  right  hand,  and  sent 
down  the  Comforter  to  his  saints,  Was  not  heaven  full  of  joy?  Methinks 
the  very  thought  of  Christ’s  bright  face,  and  Christ’s  white  throne,  and 
Christ’s  harpers,  and  heavenly  troops  surrounding  the  throne,  and  Christ’s 
welcome  to  his  Father,  both  for  himself,  and  all  his  saints,  and  Christ 
carrying  thy  name  upon  his  breast  before  his  Father,  should  fill  thy  soul  as 
full  of  joy,  as  possibly  it  can  hold.  0 the  first-fruits  of  Emmanuel’s  land, 
that  lies  beyond  time  and  death  ! 0 the  joys  that  were  in  heaven  at  Christ’s 
first  entrance  into  heaven  ! 0 my  soul  ! why  dost  thou  not  check  thyself, 
and  lay  aside  thy  sad  complaints,  and  forget  this  earth  and  earthy  troubles  ? 
Why  dost  thou  not  look  up  to  Jesus  Christ,  and  rejoice  in  him  who  hath 
done  all  this  for  thy  salvation  ? Either  the  Spirit  of  God  is  not  thy  Com- 
forter, or  thou  canst  not  but  receive  comfort  in  these  passages. 

Sect.  VIII. — Of  calling  on  Jesus  in  that  respect. 

8.  Let  us  call  on  Jesus ; I mean — 1.  Let  us  pray  that  we  may  have  our 
part  in  these  transactions ; or  let  us  pray  for  more  and  more  assurance 
thereof  unto  our  souls;  for  though  we  do  believe,  yet  we  may  not  be  with- 
out our  doubts,  and  in  case  of  doubts,  What  better  means  than  prayer  ? “ I 
believe,  Lord  help  my  unbelief ; Lord  strengthen  my  faith,  till  I come  to 
that  plerophory,  or  full  assurance  of  faith,  that  I may  know  my  interest  in 
the  ascension  of  Christ,  and  session  of  Christ,  and  in  the  mission  of  Christ’s 
Holy  Spirit.”  And  if  once  we  are  but  assured,  then, 


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551 


2.  Praise  God  for  these  great  transactions  of  his  Son ; are  they  not  mer- 
cies like  mountains  lying  one  upon  another,  and  reaching  up  to  the  very 
heavens?  Did  not  love  break  out  at  first  in  a direct  line  ? And  as  it  went 
along,  hath  it  not  wound  up  itself,  in  such  a variety  of  unthought  of  dis- 
coveries, as  that  it  amazeth  men  and  angels?  What,  that  Jesus  Christ 
should  not  only  act  for  us  here  on  earth,  but  also  ascend  for  us  into  heaven, 
and  sit  down  there  at  God’s  right  hand  above  the  heavens?  What,  that  all 
this  should  be  for  us  and  our  salvation  ? And  to  that  purpose,  that  he  should 
send  down  his  Spirit  into  our  hearts,  to  fit  us,  and  prepare  us  for  his  glory  ; 
“ Now  bless  the  Lord,  0 my  soul,  and  all  that  is  within  me,  bless  his  holy 
name,  bless  the  Lord,  0 my  soul,  and  forget  not  all  his  benefits,  Psa.  103  : 
1,  2. — I will  extol  thee  my  God,  0 Kiug,  and  I will  bless  thy  name  for 
ever  and  ever,  Psa.  145  : 1. — Every  day  will  I bless  thee,  and  I will  praise 
thy  name  for  ever  and  ever,  verse  2.  — One  generation  shall  praise  thy 
works  to  another,  and  shall  declare  thy  mighty  acts,  verse  4. — I will  speak 
of  the  glorious  honor  of  thy  majesty,  and  of  thy  woodrous  works,  verse  5. 
— I will  utter  the  memory  of  thy  great  goodness,  and  I will  sing  of  thy 
righteousness,  verse  7. — Thy  saints  shall  bless  thee,  verse  10.  They  shall 
speak  of  the  glory  of  thy  kingdom,  and  talk  of  thy  power,  verse  11. — And 
make  known  unto  the  sons  of  men  thy  mighty  acts,  and  the  glorious 
majesty  of  thy  kingdom,  verse  12.  — Thy  glory  is  above  the  earth,  and 
heaven,  thou  also  exaltest  the  horn  of  thy  people,  the  praise  of  all  thy 
saints,  and  people  near  unto  thyself,”  Psa.  148  : 13,  14.  0 that  ray  soul 

were  but  in  David’s  temper,  thus  to  breathe  out  the  praises  of  Jesus,  and 
to  bless  his  name. 

i Sect.  IX. — Of  conforming  unto  Jesus  in  that  respect. 

9.  Let  us  conform  to  Jesus  in  the  foresaid  respects.  A serious  behold- 
ing of  Jesus  in  his  ascension,  session,  and  mission  of  his  Spirit,  is  enough 
to  change  us  into  the  same  image  from  glory  to  glory.  It  was  the  sweet 
saying  of  an  experienced  saint,  “View  a glorified  Christ,  see  him  as  in  that 
relation  and  condition,  and  you  will  soon  have  the  sparkles  of  the  same 
glory  in  your  hearts.”  Christ  is  now  exalted,  he  is  now  in  glory  at  the 
right  hand  of  God;  0 let  all  our  actings  be  glorious  ! let  all  our  walkings, 
joys,  breathings,  be  as  in  glory,  “ If  ye  be  risen  with  Christ,  seek  those 
things  which  are  above,  where  Christ  sitteth  at  the  right  hand  of  God  ; set 
your  affections  on  things  above,  and  not  on  things  on  the  earth,”  Col.  3 : 
1,  2.  I shall  not  in  this  transaction  lay  out  many  particular  conformities 
to  Christ’s  actings,  but  gather  all  into  one,  contained  in  this  text,  which  is 
heavenly  conversation  ; seek  things  above,  set  your  affections  above  ; Christ 
is  gone  up,  and  Christ  is  set  down  at  God’s  right  hand;  and  herein  if  you 
will  conform,  let  your  hearts  be  in  heaven,  let  your  affections  be  in  heaven, 
let  your  conversations  be  in  heaven ; it  is  the  apostle’s  own  practice, 
wherein  stood  his  conformity  to  Jesus  Christ,  “For  our  conversation  is  in 
heaven,”  Phil.  3 : 20.  I do  not  know  any  one  thing  wherein  we  can  be 
more  like  to  Christ  exalted,  whilst  we  are  upon  earth,  than  to  have  our 
hearts,  our  conversations  with  Christ  where  he  is;  now  then  if  we  be  virtu- 
ally risen  with  Christ,  and  asceuded  with  Christ,  and  set  down  with  Christ 
in  heavenly  places,  let  us  spiritually  ascend,  and  sit  down  with  him  in  these 
respects ; certainly  there  is  a proportion  in  our  heavenly  conversations ; Oh  ! 
let  our  conversations  be  in  heaven. 

In  prosecution  of  this,  I shall  examine  these  queries, 

1.  What  do  we  mean  by  our  conversation  in  heaven  ? 

2.  Why  must  our  conversation  be  in  heaven  ? 

3.  By  what  means  must  we  come  up  to  this  conversation  in  heaven  ? 

1.  By  our  conversation  in  heaven,  I mean  our  aim  at  heaven ; as  heaven 


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is  our  home,  so  our  eye  is  there ; whatever  we  do,  our  end,  our  scope  is  to 
fit  us  for  heaven,  and  to  lay  in  for  heaven  ; “ We  look  not  (saith  the  apos- 
tle) at  the  things  which  are  seen,  but  at  the  things  which  are  not  seen,  for 
the  things  which  are  seen  are  temporal,  but  the  things  which  are  not  seen 
are  eternal,”  2 Cor.  4 : 18.  We  look  not,  that  is,  we  aim  not  at  things 
which  are  seen ; invisible  things  are  the  only  scope  and  aim  of  a gracious 
soul. 

2.  By  our  conversation  in  heaven,  I mean  our  communion  with  Christ 
in  heaven,  “Truly  our  fellowship  is  with  the  Father,  and  with  his  Son 
Jesus  Christ,”  1 John  1:3.  As  it  is  amongst  friends  that  converse  to- 
gether, they  act  mutually  for  the  comfort  of  one  another,  there  is  a mutual 
embracing  and  opening  of  their  hearts  to  one  another  at  every  turn  ; so  in 
our  conversing  with  Christ,  there  is  a communion,  or  a mutual  acting  of 
the  soul  upon  Christ,  and  of  Christ  upon  the  soul ; we  let  out  our  hearts  to 
Christ,  and  he  lets  out  his  heart  to  us,  especially  when  we  are  with  Christ 
in  his  ordinances ; it  is  not  enough  to  call  upon  God,  and  to  use  some 
broken-hearted  expressions,  But,  “ Oh  ! What  communion  have  I with 
Jesus  Christ?  I cannot  be  satisfied  except  I taste  and  see  how  good  the 
Lord  is  ; I cannot  be  quiet,  except  I hear  something  from  heaven  this  morn- 
ing.” Why,  this  is  an  heavenly  conversation. 

3.  By  our  conversation  in  heaven,  I mean  our  living  according  to  the 
laws  of  heaven ; in  all  our  ways  we  must  still  inquire,  What  rule  is  there 
from  heaven  to  guide  me  in  these  ways  ? Such  and  such  a thing  I have  a 
mind  to,  but  will  the  law  of  heaven  justify  me  in  this?  Have  I any  word 
from  Jesus  Christ  to  guide  me  in  this?  Sometimes  indeed  my  lusts,  my 
own  ends,  and  the  common  course  of  the  world  was  my  rule,  but  now  I 
dare  not  act,  but  according  to  the  will  and  sceptre  of  Jesus  Christ,  now  I 
am  guided  by  the  law  of  heaven.  Why,  this  is  a heavenly  conversation. 

4.  By  our  conversation  in  heaven,  I mean  our  thoughts  and  meditations 
of  heaven  and  heavenly  things,  “ When  I awake  (said  David)  I am  always 
with  thee.”  Ps.  189  : 18.  The  hearts  of  believers  are  frequently  upon 
their  heavenly  treasures : as  it  is  storied  of  queen  Mary,  that  a little  before 
her  death,  she  told  them,  “ If  they  rip  her  open,  they  would  find  Calais  in 
her  heart.”  So  it  may  be  said  of  them,  whose  conversation  is  in  heaven, 
if  you  rip  them  up,  you  shall  find  heaven  in  their  hearts;  not  a day  passes 
over  their  heads  without  some  converse  with  heaven,  without  some  thoughts 
or  meditations  of  heaven  and  heavenly  things. 

5.  By  our  conversation  in  heaven,  I mean  our  affections  on  heaven,  or  on 
Christ  in  heaven,  “Set  your  affections  on  things  above,”  Col.  3 : 2,  He. 
Set  your  desires,  loves,  hopes,  joys,  breathings  on  heavenly  things : our 
affections  are  precious  things,  and  are  only  to  be  set  on  precious  objects : 
Oh  ! what  a shame  is  it  to  set  our  affections  on  the  things  of  this  life  ? 
Have  we  a kingdom,  a God,  a Christ,  a crown  in  heaven  to  set  our  affec- 
tions upon  ? And  shall  we  set  them  upon  dross,  and  dung,  and  such  base 
things?  Are  not  all  our  pleasures  and  vanities  base  in  comparison  of 
Christ  ? 0 ! be  not  we  so  base  to  set  our  affections  on  earthly  things,  but 
rather  on  God  and  Christ;  and  this  is  our  heavenly  conversation. 

6.  By  our  conversation  in  heaven,  I mean  our  tradings,  our  negotiations 
for  heaven,  even  whilst  we  are  upon  earth  : the  word  in  the  original  points 
at  this  hunon  gar  to  polituteuma  en  ouranois,  our  trading  is  in  heaven  ; 
though  our  bodies  be  not  there,  yet  our  trading  is  there;  we  carry  and  be- 
have ourselves  in  this  life,  as  free  denizens  of  the  city  of  heaven,  our  city 
whereof  we  are  citizens,  and  whereunto  we  have  right,  is  in  heaven  above; 
in  this  respect  we  trade  not  for  trifles,  as  other  men  do,  but  we  trade  for 
great  things,  for  high  things,  we  merchandise  for  goodly  pearls,  even  for 


CHAP.  II.] 


LOOKING  UNTO  JESUS. 


553 


God,  and  for  Christ  who  sitteth  at  the  right  hand  of  God.  We  see  now 
what  we  mean  by  our  conversation  in  heaven. 

2.  Why  is  the  conversation  of  the  saints  in  heaven  ? 

1.  Because  they  know  full  well,  that  the  original  of  their  souls  came 
from  God  and  heaven  ; the  body  indeed  was  of  the  dust  of  the  ground,  but 
the  soul  was  the  breath  of  God ; so  it  is  said  of  the  first  man,  “ God 
breathed  into  his  nostrils  the  breath  of  life,  and  man  became  a living  soul,” 
Gen.  2 : 7.  The  soul  had  a more  heavenly  and  divine  original  than  any 
of  the  other  creatures  that  are  here  in  this  nether  world ; and  when  God 
works  grace  in  the  soul,  and  so  it  begins  to  know  itself,  and  to  return  to 
itself,  it  then  looks  on  all  things  here  as  vile,  and  as  contemptible  things; 
it  then  looks  upwards,  and  begins  to  converse  with  things  suitable  to  its 
original.  As  it  is  with  a child  that  hath  a noble  birth  ; if  transported  into 
another  country,  and  there  used  like  a slave,  there  set  to  rake  channels,  or 
(as  the  prodigal)  to  feed  swine ; while  he  is  there  and  knows  not  his  ori- 
ginal, he  minds  nothing  but  to  get  victuals,  and  to  do  his  work  that  he  is 
set  about;  but  if  once  he  come  to  know  from  whence  he  was,  that  he  is 
indeed  born  heir  to  such  a prince  in  such  a country,  0 ! then  his  thoughts, 
and  mind,  and  longings,  will  be  altered ; “ 0 that  I were  in  my  own  coun- 
try ! 0 that  I were  with  my  father  in  his  court !”  Even  so  it  is  with  the 
souls  of  the  sons  of  men,  they  are  the  birth  (as  I may  so  speak)  of  the 
great  King  of  heaven  and  earth,  and  though  by  the  fall  of  man  they  came 
to  be  as  slaves  to  Satan,  yet  when  God  is  pleased  to  convert  the  soul,  then 
he  discovers  thus  : Oh  man  ! thou  art  born  from  on  high,  thy  soul  is  (as  it 
were)  a sparkle  of  God  himself,  thou  art  come  from  God,  and  thou  art  capa- 
ble of  communion  with  God,  even  with  God  the  Father,  and  God  the  Son, 
and  God  the  Holy  Ghost.  0 ! consider  of  thy  country  whence  thou  earnest 
at  first,  certainly  thou  never  hadst  such  a divine  and  excellent  being  given 
thee,  to  delight  only  in  the  flesh,  to  be  serviceable  only  to  thy  body;  0! 
look  up  unto  Jesus.  Why,  this  it  is  that  turns  the  heart,  and  sets  the 
conversation  on  heavenly  things. 

2.  Because  their  best  and  choice  things  are  already  in  heaven.  As 
their  Father  is  in  heaven,  and  their  Saviour  is  in  heaven,  thither  he  as- 
cended, and  there  now  he  sits  at  the  right  hand  of  God  ; their  husband 
is  in  heaven,  their  elder  brother  is  in  heaven,  their  King  is  in  heaven, 
their  treasure  is  in  heaven,  their  inheritance  is  in  heaven,  their  hope  is  in 
heaven,  their  mansion  is  in  heaven,  their  chief  friends  are  in  heaven,  their 
substance  is  in  heaven,  their  reward  is  in  heaven,  their  wages  are  in  hea- 
ven : and  all  these  things  being  in  heaven,  no  marvel  their  conversations 
be  in  heaven. 

3.  Because  they  are  going  towards  heaven,  even  whilst  yet  they  are  on 
earth.  If  the  nobleman  (as  we  formerly  supposed)  do  once  know  his  con- 
dition, and  begins  his  travel  homeward  towards  his  father’s  court,  will  he 
not  every  morning  that  he  rises,  converse  with  them  that  come  from  his 
father  to  conduct  him  home  ? Doth  it  not  do  him  good  to  hear  any  man 
speak  of  his  father’s  country  ? Is  it  not  in  his  thoughts,  in  his  talk,  in 
his  eye,  in  his  aim,  at  every  step?  0 my  soul,  if  thou  art  indeed  tra- 
velling towards  heaven,  how  shouldst  thou  but  have  it  in  thy  motions, 
affections,  conversations?  How  shouldst  thou  but  daily  commune  with  thy 
own  heart?  “ Heaven  is  the  place  that  I shall  come  to,  ere  long  I shall  be 
there;  I know  that  in  this  world  I am  but  for  a while,  but  in  heaven  I 
shall  be  for  ever  and  ever;  we  shall  be  caught  up  into  the  clouds,  to  meet 
the  Lord  in  the  air,  and  so  shall  we  be  ever  with  the  Lord,”  1 Thess.  4 : 
17.  Our  very  travel  towards  heaven,  implies  a heavenly  conversation, 
“ They  go  from  strength  to  strength,  till  every  one  of  them  in  Zion,  ap. 
pears  before  God,”  Ps.  84  : 7. 


554 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 


4.  Because  much  of  heaven  is  already  in  the  saints,  (l  The  kingdom  of 
heaven  is  within  you,  saith  Christ,  Luke  17  : 21.  And  knowing  in  your- 
selves that  ye  have  a better  and  an  enduring  substance/’  Heb.  10 : 34. 
Surely,  if  the  saints  have  much  of  heaven  within  them,  it  must  needs 
be  that  their  conversation  is  in  heaven  ; but  they  know  this  in  themselves ; 
they  know  it  by  what  God  hath  revealed  in  their  own  hearts ; eternal  life 
is  already  begun  in  the  souls  of  God’s  people;  heaven  is  in  them,  and 
therefore  no  marvel  if  their  conversation  be  in  heaven.  My  meaning  is  not 
as  if  the  saints  had  no  other  heaven  but  that  within  them;  T know  there 
is  a heaven  above,  but  some  pieces  or  earnests,  or  seeds,  or  beginnings  of 
that  heaven  above  is  within  them.  Is  there  not  a renewed  nature,  an  image 
of  God,  a spark  of  life,  a drop  of  glory,  in  God’s  people  ? Surely  yes ; 
and  if  so,  all  these  will  work  heaven-ward ; principles  of  grace  will  have 
some  actings  of  grace  till  we  come  to  glory. 

3.  By  what  means  should  we  attain  or  come  to  have  our  conversation  in 
heaven  ? 

1.  Let  us  watch  opportunities  for  heavenly  exercises.  God  now  by  his 
ministers  calls,  “ Come  ye  to  the  waters ; come  ye,  buy  and  eat : come,  buy 
wine  and  milk  without  money  : come  to  me,  and  your  souls  shall  live,”  Isa. 
55  : 1,  3.  Why,  “ now  is  the  accepted  time,  behold,  now  is  the  day  of 
salvation,”  2 Cor.  6 : 2.  Whilst  ministers  call,  and  we  live  under  the 
droppings  of  the  word,  these  are  opportunities  for  heaven  ; 0 then  ! he  that 
never  prayed,  let  him  now  pray ; and  he  that  never  heard,  let  him  now  hear; 
the  Lord  is  now  come  near  to  us;  Christ  Jesus  is  calling,  and  mercy  is 
entreating,  and  love  is  beseeching,  and  wisdom  is  even  hoarse  with  crying 
after  us ; 0 lay  hold  on  these  opportunities  for  heavenly  exercises  ! and  then 
we  shall  come  up  to  heavenly  conversation. 

2.  Take  heed  of  resting  in  the  formality  of  duties  : many  souls  that  have 

enlightenings  of  conscience,  dare  not  but  take  opportunities  for  heavenly 
duties ; but  then  comes  in  the  temptations  of  the  devil,  and  corruptions  of 
their  own  hearts,  and  they  say,  now  duty  is  done,  our  task  is  over,  and  what 
needs  more  ? Alas,  alas,  it  is  not  what  have  we  done,  but  where  have  we 
been?  What,  have  our  souls  been  in  heaven,  with  God  and  with  Christ? 
Have  we  had  any  communion  with  the  Father,  and  with  the  Son  in  our 
duties  ? 0 take  heed  of  formality  ! it  will  exceedingly  hinder  our  conver- 

sation in  heaven;  0 keep  our  eye  still  upon  our  heart!  ask  in  duty,  what 
affections  have  been  acted  ? How  much  are  we  got  nearer  heaven  thereby? 
And  by  this  means  we  shall  come  to  an  heavenly  conversation. 

3.  Let  us  look  up  unto  Jesus,  as  hanging  on  the  cross,  and  as  sitting  on 

the  throne;  this  is  the  apostle’s  rule,  “Looking  unto  Jesus,  the  author  and 
finisher  of  our  faith,  who  for  the  joy  that  was  set  before  him,  endured  the 
cross,  despising  the  shame,  and  is  set  down  at  the  right  hand  of  the  throne 
of  God,”  Heb.  12  : 2.  These  two  are  the  objects  of  a Christian’s  look,  who 
studies  an  heavenly  conversation,  viz.  Christ’s  cross,  and  Christ’s  session  ; 
by  the  cross  he  is  the  author,  and  by  the  throne  he  is  the  finisher  of  our 
faith ; in  the  first,  is  set  down  his  love  to  us ; in  the  second,  is  set  down 
our  hope  of  him ; with  high  wisdom  hath  the  Holy  Ghost  exhorted  us,  with 
these  two  motives,  to  run  and  not  to  faint;  first,  Here  is  love,  love  in  the 
cross,  “Who  loved  us,  and  gave  himself  for  us  a sacrifice  on  the  cross,” 
Eph.  5:21.  2.  Here  is  hope,  hope  in  the  throne,  “To  him  that  over- 

cometh,  will  I give  to  sit  with  me  in  my  throne,”  Bev.  3 : 21.  After 
Christ’s  death,  he  arose  again,  ascended,  and  is  now  set  down  at  the  right 
hand  of  the  throne  of  God  ; and  the  same  is  our  blessed  hope,  Christ’s 
throne  is  not  only  his  place,  but  ours  also ; the  love  of  his  cross  is  to  us  a 
pledge  of  the  hope  of  his  throne,  or  of  whatsoever  else  he  is  worth.  Come 
then,  and  settle  your  thoughts  and  look  on  this  blessed  object;  a sight  of 


LOOKING  UNTO  JESUS. 


555 


CHAP.  II.] 


Christ’s  cross,  but  especially  of  Christ’s  throne,  is  a blessed  mean  to  wean 
us  from  the  world,  and  to  elevate  and  raise  up  our  affections  to  things  above, 
yea,  to  form  and  frame  our  conversations  towards  heaven. 

4.  Let  us  wait  for  the  appearing  of  Jesus  Christ,  “Our  conversation  is 
in  heaven,  (saith  the  apostle,)  from  whence  also  we  look  for  the  Saviour, 
the  Lord  Jesus  Christ,”  Phil.  3 : 20.  Where  a man’s  conversation  is,  there 
his  expectation  may  be,  and  where  his  expectations  are,  there  a man’s  con- 
versation is,  and  will  be;  if  we  expect  ere  long  that  the  Lord  Jesus  will 
appear  in  glory,  and  that  we  shall  see  him,  not  with  other,  but  with  these 
same  eyes,  the  very  waiting  for  these  things,  will  help  our  conversation  to 
be  heaven-ward.  Certainly  the  day  is  coming,  when  Jesus  Christ  shall 
come  with  his  angels  in  his  glory,  and  then  shall  the  bodies  of  the  saints 
shine  gloriously  before  the  face  of  God  and  Jesus  Christ : 0 the  wonder 
of  this  day  ! the  glory  of  Christ  shall  then  darken  the  glory  of  the  sun, 
and  moon,  and  stars,  but  my  body  shall  not  be  darkened,  but  rather  it  shall 
shine  like  the  glorious  body  of  Jesus  Christ;  if  a candle  should  be  raised 
to  have  so  much  lustre  and  beauty,  as  if  you  should  put  it  into  the  midst 
of  the  sun,  yet  it  would  shine,  you  would  think  it  a strange  kind  of  light ; 
surely  it  shall  be  so  with  the  bodies  of  saints,  for  though  they  are  put  into 
the  midst  of  the  glory  of  God,  and  of  his  Son  Jesus  Christ,  yet  their  bodies 
shall  shine  in  beauty  and  lustre  there : now,  did  we  believe  this,  and  wait 
for  it  every  day,  how  should  it  change  us  ? How  would  it  work  us  to  an 
heavenly  conversation  ? I have  a diseased  and  lumpish  body,  and  my  body 
hinders  me  in  every  duty  of  God’s  worship,  but  within  a while  Christ  will 
come  in  his  glory,  and  then  he  will  make  my  body  like  unto  his  glorious 
body,  so  that  I shall  be  able  to  look  upon  the  face  of  God,  and  to  be  exer- 
cised in  holy  duties  to  all  eternity,  without  weariness,  without  intermission  ; 
I have  many  things  here  that  trouble  my  mind  and  spirit,  and  that  hinder 
me  in  my  converse  with  heaven,  and  heavenly  things;  but  within  a while 
Christ  will  appear  with  his  mighty  angels,  to  be  admired  of  his  saints,  and 
then  shall  I sit  as  an  assessor  on  the  throne,  with  Jesus  Christ  to  judge 
the  world,  and  then  shall  I live  for  ever  with  him,  to  be  where  he  is,  and 
enjoy  all  he  has,  yea,  all  that  he  hath  purchased  for  me  by  his  blood;  Oh 
let  me  wait  for  this ! let  me  look  for  it  every  day  ! God  hath  but  a little 
work  for  me  here  on  earth,  and  when  that  is  done,  this  shall  be  my  condi- 
tion. Christians ! if  but  every  day  we  would  work  these  things  on  our 
souls,  it  would  be  a mighty  help  to  make  our  conversations,  heavenly  con- 
versations. 

5.  Let  us  observe  the  drawings  and  movings,  and  windings  of  the  Spirit, 

and  follow  his  dictates ; to  this  purpose  Christ  ascended,  and  sat  down  at 
God’s  right  hand,  and  sent  down  the  Holy  Spirit,  that  the  Holy  Ghost  be- 
ing come  down,  he  might  do  his  office  in  bringing  on  our  souls  towards 
salvation ; and  if  ever  our  souls  get  above  this  earth,  and  get  acquainted 
with  this  living  in  heaven,  it  is  the  Spirit  of  God  that  must  be  as  the 
chariot  of  Elijah,  yea,  the  very  living  principle  by  which  we  must  move 
and  ascend ; 0 then  take  heed  of  quenching  its  motions,  or  resisting  its 
workings ! take  we  heed  of  grieving  our  guide,  or  knocking  off  the  chariot 
wheels  of  this  Holy  Spirit.  We  little  think  how  much  the  life  of  graces, 
and  the  happiness  of  our  souls  doth  depend  upon  our  ready  and  cordial 
obedience  to  the  Spirit  of  God;  when  he  forbids  us  our  known  transgres- 
sions, and  we  will  go  on,  when  he  tells  us  which  is  the  way,  and  which  is 
not,  and  we  will  not  regard ; no  wonder  if  we  are  strangers  to  an  heavenly 
conversation ; if  we  will  not  follow  the  Spirit,  while  it  would  draw  us  to 
Christ,  how  should  it  lead  us  to  heaven,  or  bring  our  hearts  into  the  pre- 
sence of  God  ? 0 learn  we  this  lesson  ! and  let  not  only  the  motions  of 

our  bodies,  but  also  the  very  thoughts  of  our  hearts  be  at  the  Spirit’s  beck ; 


556 


LOOKING  UNTO  JESUS. 


[BOOK  IY. 


do  we  not  sometimes  feel  a strong  impulsion  to  retire  from  the  world,  and 
to  draw  near  to  God  ? 0 let  us  not  despise  or  disobey ! hut  take  we  the 

offer,  and  hoist  up  our  sail,  while  we  may  have  this  blessed  gale;  if  we 
cherish  these  motions,  and  hearken  to  the  Spirit,  0 what  a supernatural 
help  should  we  find  to  this  heavenly-mindedness  or  heavenly  conversation  ? 

Thus  far  we  have  looked  on  Jesus,  as  our  Jesus  in  his  ascension,  session, 
and  mission  of  his  Holy  Spirit;  our  next  work  is  to  look  on  Jesus  carry- 
ing on  the  great  work  of  our  salvation  for  us  in  his  intercession,  which  he 
makes,  and  will  make  to  his  Father  on  our  behalf,  till  his  second  commg 
to  judgment. 


LOOKING  UNTO  JESUS, 


IN  HIS  INTERCESSION. 


VVWWWVWWVV>/VWWW\/WVVV^WW’ 

THE  FOURTH  BOOK.— PART  YI. 

CHAPTER  I. 


Consider  the  Apostle,  and  High  Priest  of  our  profession,  Christ  Jesus, — who  also 
maketh  intercession  for  us.  — Heb.  3:1;  Rom.  8 : 34. 


Sect.  I. — What  the  Intercession  of  Christ  is. 

We  have  spoken  of  Christ’s  entrance  into  heaven,  and  of  his  immediate 
actings  after  his  entrance  there ; that  transaction  which  yet  remains  and 
will  remain  until  his  coming  again,  is  his  intercession  for  the  saints.  In 
these  actings  of  Christ  in  heaven,  if  we  will  follow  him,  we  must  go  from 
glory  to  glory ; no  sooner  come  we  out  of  one  room  of  glory,  but  presently 
we  step  into  another,  as  glorious  as  that  before;  one  would  think  enough 
had  been  said  already  of  the  glory  of  Christ,  and  of  our  glory  in  Christ,  who 
would  not  willingly  sit  down  under  the  shadow  of  this  happiness,  and  go 
no  farther  ? But  yet  this  is  not  all ; so  thick  and  fast  doth  the  glory  of 
Christ  break  in  upon  us,  that  no  sooner  out  of  one,  than  presently  we 
are  led  into  the  bosom  of  another.  Oh  what  a blessed  thing  is  it  to  be 
viewing  Christ!  and  to  be  looking  up  unto  Jesus  Christ?  Saints  might 
do  nothing  else,  if  they  pleased,  but  ravish  their  hearts  with  the  diversity 
of  heavenly  light  and  comfort,  which  break  forth  from  the  bosom  of 
Jesus  Christ.  Here  is  now  another  mystery  as  great  and  amazing  as  the 
former,  which  springs  out  before  our  eyes  in  this  transaction  of  Christ’s 
intercession. 

And  in  the  prosecution  of  this,  as  in  the  former,  I shall  first  lay  down 
the  object,  and,  secondly,  direct  you  how  to  look  upon  it.  The  object  is 
Jesus  carrying  on  the  great  work  of  our  salvation  in  his  intercession:  in 
ordering  of  which,  I shall  examine  these  particulars  : 

1.  What  is  this  intercession  of  Christ? 

2.  According  to  what  nature  doth  Christ  intercede? 

3.  To  whom  is  Christ’s  intercession  directed  ? 

4.  For  whom  is  the  intercession  made  ? 

5.  What  agreement  is  there  betwixt  Christ’s  intercession  and  the  inter- 
cessions of  the  high  priests  of  old  ? 

6.  What  is  the  difference  betwixt  Christ’s  intercession  and  the  interces- 
sions of  those  high  priests  ? 


(557) 


558 


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[BOOK  IV. 

7.  What  are  the  properties  of  this  intercession  of  Jesus  Christ  ? 

8.  Wherein  more  especially  doth  the  intercession  of  Christ  consist  ? 

9.  How  powerful  and  prevailing  are  Christ's  intercessions  with  God  his 
Father  ? 

10.  What  are  the  reasons  of  this  great  transaction  of  Christ’s  intercession 
for  his  people  ? 

1.  What  is  the  intercession  of  Christ?  Some  define  it  thus,  “ Christ’s 
intercession  is  that  part  of  his  priestly  office,  whereby  Christ  is  advocate, 
and  en treater  of  God  the  Father  for  the  faithful.”  I shall  give  it  thus, 
Christ’s  intercession  is  his  gracious  will,  fervently  and  immoveably  desiring, 
that  for  the  perpetual  virtue  of  his  sacrifice,  all  his  members  might  both  for 
their  persons  and  duties,  be  accepted  of  the  Father.  1.  I call  the  interces- 
sion of  Christ  his  own  gracious  will ; for  we  must  not  imagine,  that  Christ 
in  his  intercession  prostrates  himself  upon  his  knees  before  his  Father’s 
throne,  uttering  some  submissive  form  of  words  or  prayers ; that  is  not  be- 
seeming the  majesty  of  him  that  sits  at  God’s  right  hand ; when  he  was  but 
yet  on  earth,  the  substance  of  his  requests  for  his  saints  ran  thus,  “ Father, 
I will,  that  they  also  whom  thou  hast  given  me  be  with  me  where  I am,” 
John  17  : 24.  And  how  much  more  now  he  is  in  heaven  is  this  the  form  of 
his  intercessions,  “ Father,  I will  this,  and  I will  that.”  2.  The  ground 
or  foundation  of  Christ’s  intercession  is,  the  sacrifice  or  death  of  Christ:  and 
hence  we  may  make  two  parts  of  Christ’s  priesthood  or  oblation  : the  one 
expiatory,  when  Christ  suffered  upon  the  cross;  the  other  presentory,  when 
he  doth  appear  in  heaven  before  God  for  us ; the  one  was  finished  on  earth, 
when  Christ  suffered  without  the  gate;  the  other  is  performed  in  heaven, 
now  Christ  is  within  the  city;  the  one  was  a sacrifice  indeed,  the  other  is 
not  so  much  a sacrifice  as  the  commemoration  of  a sacrifice;  the  first  was  an 
act  of  humiliation,  and  this  latter  is  an  act  of  glory;  the  first  was  performed 
once  for  all,  this  latter  is  done  continually ; the  first  was  for  the  obtaining 
of  redemption,  and  this  latter  is  for  the  application  of  redemption  ; so  that 
the  ground  of  this  is  that  Christ  fervently  and  immoveably  desires  his  Fa- 
ther for  the  sake  and  virtue  of  his  sacrifice.  3.  The  subject  matter  inter- 
ceded for,  is,  “ That  all  the  saints,  and  their  services,  might  find  acceptance 
with  God,”  first,  Christ’s  intercession  is  for  our  persons,  and  then  Christ’s 
intercession  is  for  our  works;  for  as  our  persons  are  but  in  part  regenerate, 
and  in  part  unregenerate,  or,  in  part  flesh,  and  in  part  spirit;  so  be  our  du- 
ties, part  good,  and  part  evil,  in  part  spiritual,  and  in  part  sinful ; now  by 
Christ’s  intercession  is  Christ’s  satisfaction  applied  to  our  persons,  and  by 
consequence,  the  defect  of  our  duties  is  covered  and  removed ; and  both  we 
and  our  works  are  approved  and  accepted  of  God  the  Father.  And  thus 
much  for  the  nature  of  Christ’s  intercession  what  it  is. 

Sect.  II. — According  to  what  nature  Christ  doth  intercede. 

2.  According  to  what  nature  doth  Christ  intercede  ? I answer,  accord- 
ing to  both  natures  : according  to  his  humanity,  partly  by  appearing  before 
bis  Father  in  heaven,  and  partly  by  his  desiring  the  salvation  of  the  elect, 
“ Christ  is  entered  into  heaven  itself,  now  to  appear  in  the  presence  of  God 
for  us,  Ileb.  9 : 24. — And  I say  not  unto  you,  that  I will  pray,  or  desire 
the  Father  for  you,  for  the  Father  himself  loveth  you,”  John  16:  26,  27. 
Secondly,  According  to  his  deity,  partly  by  applying  the  merit  of  his  death, 
and  partly  by  willing  the  salvation  of  his  saints ; and  as  the  effect  thereof, 
by  making  request  in  the  hearts  of  the  saints  with  sighings  unspeakable, 
“ Elect,  through  sanctification  of  the  Spirit  and  sprinkling  of  the  blood  of 
Jesus  Christ,”  1 Pet.  1 : 2.  This  sprinkling  is  the  applying  of  the  blood  of 
Jesus,  and  that  is  an  act  of  intercession  : again,  “ Father,  I will,  that  they 
whom  thou  hast  given  me  be  with  ine  where  I am,”  John  17 : 24,  he  de- 


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CHAP.  I.] 

sires  as  a man,  but  he  wills  as  God,  and  as  the  effect  of  this  he  gives  the 
Spirit,  “ the  Spirit  itself  making  intercession  for  us,  with  groanings  which 
cannot  be  uttered,”  Rom.  8 : 26.  But  what  are  the  intercessions  of  the  Spi- 
rit to  the  intercessions  of  Christ  ? I answer,  much  every  way,  the  Spirit’s 
intercessions  are  as  the  effect,  and  Christ’s  intercessions  are  as  the  cause ; 
the  Spirit’s  intercessions  are  as  the  echo,  and  Christ’s  intercessions  are  as 
the  first  voice;  the  Spirit  intercedes  for  men,  in  and  by  themselves,  but 
Christ  intercedes  in  his  own  person ; there  is  a dependence  of  the  Spirit’s 
intercessions  in  us  upon  Christ’s  intercessions  in  himself.  First,  Christ  by 
his  intercession  applies  his  satisfaction  made,  and  lays  the  salve  to  the  very 
sore;  and  then  he  sends  down  his  Holy  Spirit  into  our  hearts,  to  help  our 
infirmities,  and  to  teach  us  what  to  pray,  and  how  to  pray  as  we  ought.  Now 
this  he  doth  as  God,  for  who  shall  give  a commission  to  the  Spirit  of  God, 
but  God  himself?  It  is  as  if  Christ  should  say,  “ See  Holy  Spirit,  how  I 
take  upon  me  the  cause  of  my  saints,  I am  perpetually  representing  my  sa- 
crifice to  God  my  Father,  I am  ever  pleading  for  them,  and  answering  all 
the  accusations  that  sin  or  Satan  can  lay  against  them,  and  now  go  thy  way 
to  such  and  such,  and  take  up  thy  dwelling  in  their  hearts,  and  assist  them 
by  thy  energy,  to  plead  their  own  cause ; I am  their  advocate  or  intercessor 
by  office,  and  therefore  be  thou  their  advocate  or  intercessor  by  operation, 
instruction,  inspiration,  and  assistance.” 

Sect.  III. — To  whom  Christ’s  Intercession  is  directed. 

3.  To  whom  is  Christ’s  intercession  directed  ? I answer,  immediately  to 
God  the  Father,  “If  any  man  sin,  we  have  an  advocate  with' the  Father, 
Jesus  Christ  the  righteous,”  1 John  2:1.  In  the  work  of  intercession  are 
three  persons,  a party  offended,  a party  offending,  and  the  intercessor  dis- 
tinct from  them  both;  the  party  offended  is  God  the  Father,  the  party  of- 
fending is  sinful  man,  and  the  intercessor  distinct  from  them  both,  is  Jesus 
Christ,  the  middle  person,  as  it  were,  betwixt  God  the  Father,  and  us  men ; 
the  Father  is  God,  and  not  man ; and  we  that  believe  in  Christ  are  men  and 
not  God;  and  Christ  himself  is  both  man  and  God ; and  therefore,  he  inter- 
cedes and  mediates  betwixt  God  and  man ; if  any  object,  that  not  only  the 
Father  is  offended,  but  also  the  Son,  and  the  Holy  Ghost;  and  therefore 
there  must  be  a Mediator  to  them  also,  the  solution  is  easy : Christ’s  inter- 
cession is  immediately  directed  to  the  Father,  but  because  the  Father,  Son 
and  Holy  Ghost,  have  all  one  indivisible  essence,  and  by  consequence  one 
will : it  therefore  follows,  That  the  Father  being  appeased  by  Christ’s  inter- 
cession, the  Son  and  the  Holy  Ghost  are  also  appeased  with  him  and  in  him. 
I deny  not  but  Christ’s  intercession  is  made  to  the  whole  Trinity,  but  yet 
immediately,  and  directly  to  the  first  person,  and  in  him  to  the  rest.  “ But 
if  so,  then  in  some  sense,  (say  our  adversaries)  Christ  makes  intercession  to 
himself,  which  cannot  be;  because  in  every  intercession  there  must  of  ne- 
cessity be  three  parties ;”  this  point  hath  sore  puzzled  the  church  of  Rome, 
that  for  the  solving  of  it,  they  knew  no  other  way  but  to  avouch  Christ  to 
be  our  intercessor  only  as  man,  and  not  as  God,  which  is  most  untrue,  for 
as  both  natures  did  concur  in  the  work  of  satisfaction,  so  likewise  they  do 
both  concur  in  the  work  of  intercession  : and  it  is  an  ancient  and  approved 
rule,  “That  names  of  office  which  are  given  to  Christ,  such  as  Mediator, 
Intercessor,  &c.  agree  unto  him  according  to  both  natures;”*  and  can  the 
act  of  Christ’s  intercession,  be  the  act  of  Christ’s  manhood  alone?  What, 
to  hear  aud  offer  up  prayers?  To  receive  and  present  the  prayers  aud 
praises,  and  other  spiritual  sacrifices  of  all  believers  in  the  world  ? To  ne- 
gotiate for  them  all  at  one  and  the  same  time,  according  to  the  variety  and 


* Appellationes  officii  competunt  Christo  secundum  utramque  naturum. 


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[BOOK  IV. 

multiplicity  of  their  several  occasions?  Surely  this  is,  and  must  he  the 
work  of  an  infinite,  and  not  of  a finite  agent : this  cannot  be  effected  without 
the  concurrence  of  the  divine  nature  with  the  human  : but  what  needs  any 
further  answer  to  this  objection  ? Suppose  Christ  intercede  to  himself  as 
God  : that  is  not  immediately,  and  directly  to  the  same  person  God  the  Son, 
though  to  the  same  God  essentially;  indeed  Christ,  ( Theanthropos God- 
man,  in  respect  of  bis  natures,  agreeth  with  both,  being  not  only  God,  nor 
only  man,  but  God-man,  Man-God  blessed  for  ever;  but  in  respect  of  his 
person,  being  the  second  person  in  the  Trinity,  he  is  distinct  from  both.  1. 
From  the  personality  of  man,  for  he  hath  only  the  personality  of  God,  and 
not  of  man.  2.  From  the  first  person  of  the  Godhead,  who  is  God  the  Fa- 
ther, “ For  there  are  three  that  bear  record  in  heaven,  the  Father,  the 
Word,  and  the  Holy  Ghost:  and  these  three  are  one,”  1 John  5 : 7,  i.  e. 
Three  persons,  and  but  one  God. 

Sect.  IV. — For  whom,  this  Intercession  is  made. 

4.  For  whom  is  this  intercession  made?  I answer,  1.  Negatively,  not 
for  the  world,  “ I pray  not  for  the  world,”  John  17  : 9,  saith  Christ;  whilst 
Christ  was  on  earth  he  would  not  so  much  as  spend  his  breath,  or  open  his 
lips  for  the  world,  he  knew  God  would  not  hear  him  for  them;  in  like 
manner  Christ  prays  now  in  heaven  “ not  for  the  world,”  he  never  had  a 
thought  to  redeem  them,  or  to  save  their  souls,  and  therefore  they  have  no 
share  in  his  intercessions ; I know  the  objection,  that  Christ  upon  the  cross 
prayed  for  the  bloody  Jews,  “ Father  forgive  them  for  they  know  not  what 
they  do,”  Luke  23  : 34,  but  that  might  be  of  private  duty  as  man,  who  in 
that  respect  submitted  himself  to  the  law  of  God,  which  requires,  that  we 
forgive  our  enemies,  and  pray  for  them  that  persecute  us,  and  not  of  his 
proper  office  as  Mediator;  or  if  it  be  referred  to  the  proper  mediatory  in- 
tercession of  Jesus  Christ,  (which  I rather  think)  it  will  not  prove  that  he 
prayed  for  them  all  universally,  but  only  indefinitely,  i.  e.  only  for  them 
that  were  present  at  his  crucifying,  and  that  in  simplicity  of  heart,  and  not 
of  affected  ignorance,  crucified  Christ;  and  accordingly  this  prayer  was 
heard,  when  so  many  of  the  Jews  were  converted  at  Peter’s  sermon,  Acts 
2 :41.  What  needs  more?  His  own  words  are  express,  that  Christ’s  in- 
tercessions “ are  not  for  the  world,”  or  reprobates.  So  much  negatively. 

2.  Positively,  Christ’s  intercession  is  general,  and  particular;  for  all,  and 
every  faithful  man,  I pray  for  them,  “I  pray  not  for  the  world,  but  for 
them  which  thou  hast  given  me,  for  they  are  thine,  John  17  : 9.  And  the 
Lord  said,  Simon,  Simon,  behold  Satan  hath  desired  to  have  you,  that  he 
may  sift  you  as  wheat,  but  I have  prayed  for  thee,  that  thy  faith  fail  not,” 
Luke  22  : 31,  32.  As  the  high  priest  went  into  the  sanctuary  with  the 
names  of  the  twelve  tribes  upon  his  breast,  so  Christ  entered  into  the 
holiest  of  all,  with  the  names  of  all  believers  upon  his  heart,  and  still  he 
carries  them  upon  his  breast,  and  presents  his  will  and  desire  unto  his 
Father  for  them ; nor  doth  he  only  intercede  in  general,  but  Simon,  Simon, 
mark  that;  whatever  thy  name  is,  John,  Peter,  Thomas,  Mary,  Martha,  if 
thou  art  a believer,  Christ  prays  for  thee ; it  is  our  common  practice  to  de- 
sire the  prayers  one  of  another,  but  0 ! who  would  not  have  a share  in  the 
prayers  of  Jesus  Christ?  Why,  certainly  if  thou  believest  in  Christ,  Christ 
prays  for  thee,  “ I have  prayed,  1 will  pray  for  thee,  saith  Christ,  that  thy 
faith  fail  not.” 

Sect.  Y. — What  agreement  there  is  betwixt  Christ’s  Intercessions , and  the 
Intercessions  of  the  high  Priests  of  old. 

5.  What  agreement  is  there  betwixt  the  intercessions  of  Christ,  and  the 
intercessions  of  the  high  priests  of  old?  Among  the  Jews  in  the  times  of 


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the  Old  Testament,  they  had  an  high  priest,  who  was  in  all  things  to  stand 
betwixt  God  and  them.  Now,  as  the  Jews  had  their  high  priest  to  inter- 
cede for  them,  so  the  Lord  Jesus  was  to  be  the  high  priest  of  our  Christian 
profession,  and  to  intercede  for  us ; it  will  therefore  give  some  light  to  this 
doctrine  of  intercession,  if  we  will  but  compare  these  two,  and  first  consider, 
what  agreement  betwixt  Christ  and  the  high  priests  of  old  ; betwixt  Christ’s 
intercession,  and  the  high  priests’  intercessions  ? 

1.  Christ  and  the  high  priests  of  old  agreed  in  name ; not  only  they,  but 
Christ  himself  is  called  an  high  priest,  “ We  have  such  an  high  priest,  who 
is  set  down  at  the  right-hand  of  the  Majesty  on  high,  Heb.  8 : 1. — Consi- 
der the  apostle  and  high  priest  of  our  profession,  Jesus  Christ,  Heb.  3 : 1. 
— Thou  art  a priest  for  ever  after  the  order  of  Melchisedec,”  Heb.  5 : 6, 
the  old  priesthood  of  Aaron  was  translated  into  the  priesthood  of  Jesus 
Christ,  so  that  he  was  a priest  as  well  as  they. 

2.  They  agreed  in  office ; that  consisted  of  two  parts,  oblation  and  pre- 
sentation. 1.  They  offered  a sacrifice:  and  secondly,  they  presented  it  in 
the  holy  of  holies  with  prayer  and  intercession  unto  God  : the  one  was  done 
without,  the  other  within  the  holy  of  holies;  and  in  answer  thereunto,  there 
are  two  distinct  parts  of  Christ’s  priesthood.  1.  The  offering  of  himself  a 
sacrifice  upon  the  cross.  2.  The  carrying  of  himself  and  of  his  blood  into 
the  holy  of  holies,  or  into  the  heaven  of  heavens;  where  he  appears  and 
prays  in  the  force  of  that  blood  : and  this  was  so  necessary  a part  of  his 
priesthood,  that  without  this  he  had  not  been  a complete  priest,  “ For  if  he 
were  on  earth,  he  should  not  be  a priest,”  Heb.  8 : 4,  that  is,  if  he  should 
have  made  his  abode  upon  the  earth,  he  should  not  have  been  a complete 
or  perfect  priest,  seeing  this  part  of  it,  (which  we  call  the  presentation  or 
intercession,)  lay  still  upon  him  to  be  acted  in  heaven.  And  indeed,  this 
part  of  his  priesthood  is  of  the  two  the  more  eminent,  yea,  the  top  and 
height  of  his  priesthood ; and  therefore  it  is  held  forth  to  us  in  the  types 
of  both  those  two  orders  of  priesthood  that  were  before  him,  and  figures  of 
him,  both  that  of  Aaron  and  Melchisedec.  1.  This  was  typified  in  that 
Levitical  priesthood  of  Aaron  and  his  fellows;  the  highest  service  of  that 
office  was  the  going  into  the  holy  of  holies,  and  making  an  atonement  there ; 
yea,  this  was  the  height  of  the  high  priest’s  honor,  that  he  did  this  alone, 
and  it  constituted  the  difference  betwixt  him,  as  he  was  high  priest,  and 
other  priests;  for  they  killed  and  offered  the  sacrifices  without  as  well  as  he, 
but  only  the  high  priest  was  to  approach  the  holy  of  holies  with  blood,  and 
that  but  once  a year.  2.  This  was  typified  by  Melchisedec’s  priesthood, 
which  the  apostle  argues  to  have  been  much  more  excellent  than  that  of 
Aaron’s,  in  as  much  as  Levi,  Aaron’s  father,  paid  tithes  to  this  Melchisedec 
in  Abraham’s  loins;  now  Melchisedec  was  his  type,  not  so  much  in  respect 
of  his  oblation,  or  offering  sacrifice,  as  in  respect  of  his  continual  presenta- 
tion and  intercession  in  heaven  : and  therefore  the  same  clause,  “ for  ever,” 
still  comes  in  when  Melchisedec  is  named.  “ Thou  art  a priest  for  ever, 
after  the  order  of  Melchisedec,”  Heb.  5 : 6. — 7 : 17.  Here  then  is  the 
agreement  betwixt  Christ  and  the  high  priests  of  old ; in  respect  of  name, 
both  were  priests,  and  in  respect  of  office,  both  had  their  oblations  and  pre- 
sentations, or  intercessions  with  God  in  glory. 

3.  In  the  point  of  intercession,  they  agreed  in  these  particulars. 

1.  The  high  priests  of  old,  usually  once  a year,  went  into  the  most  holy 
place  within  the  veil;  and  so  is  Christ  our  great  high  priest,  passed  iuto  the 
heavens  within  the  veil,  even  into  the  holy  of  holies.  Christ  by  his  own 
blood,  entered  in  once  into  the  holy  place. — “ Not  into  the  holy  places  made 
with  hands,  which  are  the  figures  of  the  true,  but  into  heaven  itself,  now 
to  appear  in  the  presence  of  God  for  us,”  Heb.  9 : 12,  24. 

2.  The  high  priests  of  old  had  a plate  of  pure  gold  upon  their  foreheads, 

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which  was,  u To  hear  the  iniquity  of  the  holy  things,  that  they  might  ho 
accepted  before  the  Lord,”  Exod.  28  : 38,  and  so  doth  Christ  bear  the  ini- 
quity of  our  holy  things.  Spiritual  Christians  ! here  is  your  Comfort,  you 
are  not  able  to  perform  any  duty  to  God,  but  there  is  a great  deal  of  sin  ia 
the  same  ; you  cannot  hear,  nor  pray,  nor  confer,  nor  meditate,  without  much 
sin  ; but  Christ  bears  all  these  sins,  even  the  iniquity  of  your  holy  things, 
and  he  presents  your  persons  and  prayers  without  the  least  spot  to  his  Fa- 
ther; he  is  “the  Angel  of  the  covenant  that  stands  at  the  altar,  having  a 
golden  censer  with  much  incense,  to  offer  it  with  the  prayers  of  his  saints,” 
Bev.  8 : 3,  and  so  they  are  acceptable  before  the  Lord. 

3.  The  Jewish  high  priests  “ bore  the  names  of  the  children  of  Israel  on 
the  breast  plate  of  judgment  upon  their  hearts,  for  a memorial  before  the 
Lord  continually, ” Exod.  28:29.  And  so  doth  Christ,  our  great  high 
priest,  bear  the  names  of  his  people  upon  his  heart  before  the  Lord  con- 
tinually. But  how  is  Christ  said  to  bear  the  names  of  the  saints  upon  his 
heart  ? I answer, 

1.  Continually,  in  presenting  of  them  to  his  Father  as  they  are  in  him: 
how  is  that  ? Why,  he  presents  them  without  spot  as  righteous  in  his  own 
righteousness,  “Christ  loved  the  Church,  that  he  might  present  it  to  his 
Father,  and  in  him,  to  himself  a glorious  church,  not  having  spot  or  wrinkle, 
or  any  such  thing,  but  that  it  should  be  holy,  and  without  blemish,”  Eph. 
5:27. 

2.  In  his  continual  remembering  of  them,  “The  righteous  shall  be  had 
in  continual  remembrance,”  Psal.  112  : 6.  This  is  the  soul’s  comfort  in  a 
time  of  desertion,  or  in  an  evil  day.  If  any  cry  out  as  sometimes  David 
did,  “ How  long  wilt  thou  forget  me,  Lord,  for  ever?  How  long  wilt  thou 
hide  thy  face  from  me?”  Psal.  13:1.  Let  such  a one  remember,  that 
Christ’s  redeemed  ones  are  upon  his  heart,  and  he  cannot  forget  them,  “But 
Zion  said,  The  Lord  hath  forsaken  me,  and  my  Lord  hath  forgotten  me.” 
Oh  no  ! “ Can  a woman  forget  her  sucking  child,  that  she  should  not  have 
compassion  on  the  son  of  her  womb?  Yea,  they  may  forget,  yet  I will  not 
forget  thee ; behold  I have  graven  thee  upon  the  palms  of  my  hands,  thy 
walls  are  continually  before  me,”  Isa.  40  : 14,  15,  16.  The  sons  of  Zion 
are  upon  Christ’s  heart  and  bauds,  and  they  are  ever  in  his  sight. 

3.  In  his  perpetual  loving  of  them ; they  are  near  and  dear  unto  him, 
he  hath  set  them  as  a seal  upon  his  heart;  so  was  the  prayer  of  the  spouse, 
“Set  me  as  a seal  upon  thine  heart,  as  a seal  upon  thine  arm;”  and  then 
it  follows,  “ for  love  is  as  strong  as  death,”  Sol.  Song  8 : 6.  Christ  hath  an 
entire  love  to  his  saints;  he  died  for  them,  and  now  he  intercedes  for  them; 
and  keeps  them  close  to  his  heart,  and  there  is  none  shall  pluck  them  out 
of  his  hands,  “For  whom  he  loves,  he  loves  unto  the  end,”  John  13:1. 
Thus  far  of  the  agreement  betwixt  Christ’s  intercessions,  and  the  interces- 
sions of  the  high  priests  of  old. 

Sect.  YI. — What  the  difference  is  betwixt  Christ’s  Intercessions , and  the 
Intercessions  of  the  high  priests  of  old. 

6.  What  is  the  difference  betwixt  Christ’s  intercessions,  and  the  inter- 
cessions of  the  high  priests  of  old  ? There  is  no  question,  but  howsoever 
they  might  agree  in  some  respects,  yet  Christ  officiates  in  a more  transcen- 
dent and  eminent  way  than  ever  any  high  priest  did  before  him ; now,  the 
difference  betwixt  Christ  and  them,  and  betwixt  Christ’s  intercessions  and 
their  intercessions,  may  appear  in  these  particulars. 

1.  They  were  called  high  priests,  but  Christ  is  called  the  Great  High 
Priest ; such  a title  was  never  giveu  to  any  but  Christ,  whence  the  apostle 
argues  for  the  steadfastness  of  our  profession,  “ Seeing  then  that  we  have 


LOOKING  UNTO  JESUS. 


563 


CHAP.  I.] 


a great  high  priest  that  is  passed  into  the  heavens,  Jesus  the  Son  of  God, 
let  us  hold  fast  our  profession,”  Heb.  4 : 14. 

2.  The  high  priests  then,  were  Aaron  and  his  sons,  but  Christ  our  great 
high  Priest,  is  the  Son  of  God ; for  so  he  is  styled  in  the  same  verse,  the 
great  high  Priest  that  is  passed  into  the  heavens,  “ Jesus  the  Son  of  God,” 
Heb.  4 : 14. 

3.  The  high  priests  then,  were  but  for  a time,  but  “ Christ  is  a priest  for 

ever,  after  the  order  of  Melchisedec,”  Heb.  5:6.  “ Melcbisedec,  (saith. 

the  apostle)  was  without  father,  without  mother,  without  descent,  having 
neither  beginning  of  days,  nor  end  of  life,”  Heb.  7 : 3,  that  is,  as  far  as  it 
is  known ; and  so  is  Christ  without  a father  on  earth,  and  without  a mother 
in  heaven ; without  beginning,  and  without  end ; he  abides  a priest  perpetu- 
ally, even  to  the  end  of  the  world ; yea,  and  the  virtue  of  his  priesthood,  is 
infinitely  beyond  all  time,  even  for  ever  and  ever. 

4.  The  high  priests  then  entered  only  into  that  place  that  was  typically 
holy ; but  Christ  is  entered  into  that  place  that  is  properly  holy ; he  is  en- 
tered into  the  heavens,  or  (if  you  will)  as  into  the  holy  of  holies,  so  into 
the  heaven  of  heavens. 

5.  The  high  priests  then  did  not  always  intercede  for  the  people ; only 
once  a year  the  high  priest  entered  into  the  holy  of  holies,  and  after  he  had 
sprinkled  the  mercy-seat  with  blood,  and  caused  a cloud  to  rise  upon  the 
mercy-seat  with  his  prayers  and  incense,  then  he  went  out  of  the  holy  of 
holies,  and  laid  aside  his  garments  again ; but  our  great  high  Priest  is  as- 
cended into  the  holy  of  holies,  never  to  put  off  his  princely-priestly  gar- 
ments ; nor  does  he  only  once  a year  sprinkle  the  mercy-seat  with  his  sac- 
rifice, but  every  day ; he  lives  for  ever  to  intercede  : oh  ! what  comfort  is 
this  to  a poor  dejected  soul  ? If  he  once  undertake  thy  cause,  and  get  thee 
into  his  prayers,  he  will  never  leave  thee  out  night  nor  day;  he  intercedeth 
ever,  till  he  shall  accomplish  and  finish  thy  salvation ; the  smoke  of  his  in- 
cense ascends  for  ever  without  intermission. 

6.  The  high  priest  then  interceded  not  for  sins  of  greater  instances;  if  a 
man  sinned  ignorantly,  there  was  indeed  a sacrifice  and  intercession  for  him, 
but  “if  a man  sinned  presumptuously,  he  was  to  be  cut  off  from  among  his 
people,”  Num.  15  : 30.  No  sacrifice,  no  intercession  by  the  high  priest 
then,  but  we  have  such  an  high  priest  as  makes  intercession  for  all  sins; 
every  sin,  though  it  boil  up  to  blasphemy,  (so  it  be  not  against  the  Holy 
Ghost)  shall,  by  the  virtue  of  Christ’s  intercession  be  forgiven,  “ In  that 
day  there  shall  be  a fountain  opened  to  the  house  of  David,  and  to  the  in- 
habitants of  Jerusalem,  for  sin  and  for  uncleanness,”  i.  e.  for  sins  of  all 
sorts,  Zech.  13  : 1.  “Verily  I say  unto  you,  All  sins  shall  be  forgiven 
unto  the  sons  of  men,”  Mark  3 : 28,  i.  e.  scarlet  sins,  or  crimson  sins;  sins 
of  the  deepest  die  shall  by  Christ’s  intercessions  be  done  away ; the  voice 
of  his  blood  speaks  better  things  than  the  blood  of  Abel ; it  intercedes  for 
the  abolition  of  bloody  sins. 

7.  The  high  priests  then  interceded  not  without  all  these  materials,  viz., 
a temple,  an  altar ; a sacrifice  of  a young  bullock  for  a sin-offering  and  a 
ram  for  a burnt-offering  ; a censer  full  of  burning  coals  of  fire  taken  off  the 
altar,  a putting  the  incense  upon  the  fire,  that  the  cloud  of  the  incense 
might  cover  the  mercy-seat;  a sprinkling  the  mercy-seat  with  the  blood  of 
the  bullock,  and  of  the  goat  with  their  finger  seven  times,  'Lev.  16  : 3. 
Such  materials  they  had,  and  such  actions  they  did,  which  were  all  distinct 
as  from  themselves  ; but  Jesus  Christ  in  his  intercessions  now,  needs  none 
of  these  materials,  but  rather  he  himself  and  his  own  merits  are  instead  of 
all.  As,  1.  He  is  the  temple,  either  in  regard  of  the  Deity,  the  gold  of  the 
temple  being  sanctified  by  the  temple  ; or  in  regard  of  his  human  body, 
“ Destroy  this  temple,  saith  Christ,)  and  I will  build  it  again  in  three  days;” 


564 


LOOKING  UNTO  JESUS. 


[BOOK  IV, 


it  was  destroyed,  and  G-od  found  it  an  acceptable  sacrifice,  and  smelt  in  it  a 
sweet  savor  as  in  a temple.  2.  He  is  the  altar  according  to-his  Deity,  for 
as  the  altar  sanctifies  the  gift,  so  doth  the  God-head  sanctify  the  manhood ; 
the  altar  must  needs  be  of  a greater  dignity  than  the  oblation,  and  therefore 
this  altar  betokens  the  divinity  of  Jesus  Christ.  3.  He  is  the  sacrifice 
most  properly  according  to  the  manhood,  for  although  by  communication  of 
properties  the  blood  of  the  sacrifice  is  called  the  “ blood  of  God,”  Acts  20 : 
28,  yet  properly  the  human  soul  and  flesh  of  Christ  was  the  holocaust,  or 
whole  burnt-offering,  roasted  in  the  fire  of  his  Father’s  wrath.  4.  His 
merits  are  the  cloud  of  incense,  for  so  the  angel  Christ  is  said  “ to  have  a 
golden  censer,  and  much  incense,  that  he  should  offer  it  with  the  payers  of 
all  saints  upon  the  golden  altar  which  was  before  the  throne ; and  the  smoke 
of  the  incense  which  came  up  with  the  prayers  of  the  saints  ascended  up 
before  God  out  of  the  angel’s  hand,”  Rev.  8 : 3,  4.  The  merits  of  Christ 
are  so  mingled  with  the  prayers  of  all  his  saints,  that  they  perfume  their 
prayers,  and  so  they  find  acceptance  with  God  his  Father. — We  see  now  the 
difference  betwixt  Christ’s  intercessions,  and  the  intercessions  of  the  high 
priests  of  old. 

Sect.  VII. — What  the  properties  of  this  Intercession  of  Christ  are. 

7.  What  are  the  properties  of  this  intercession  of  Jesus  Christ?  I 
answer, 

1.  It  is  heavenly  and  glorious  ; and  that  appears  in  these  particulars. 

1.  Christ  doth  not  fall  upon  his  knees  before  his  Father,  as  in  the  days 

of  his  humiliation  ; for  that  is  not  agreeable  to  that  glory  he  hath  received ; 
he  only  presents  his  pleasure  to  his  Father,  that  he  may  thereto  put  his  seal 
and  consent.  2.  Christ  doth  not  pray  out  of  private  charity,  as  the  saints 
pray  one  for  another  in  this  life,  but  out  of  public  office  and  meditation, 
u There  is  one  God,  and  one  Mediator  between  God  and  man,  the  man 
Jesus  Christ,”  1 Tim.  2:5.  3.  Christ  prays  not  out  of  humility,  which  is 

the  proposing  of  requests  for  things  unmerited,  but  out  of  authority,  which 
is  the  desiring  of  a thing,  so  as  withal  he  hath  a right  of  bestowing  it  as 
well  as  desiring  it.  4.  Christ  prays  not  merely  as  an  advocate,  but  as  a pro- 
pitiation too ) Christ’s  Spirit  is  an  advocate,  but  only  Christ  is  advocate  and 
propitiation  ; Christ’s  Spirit  is  our  advocate  on  earth,  but  only  Christ  in  his 
person  applieth  his  merits  in  heaven,  and  furthers  the  cause  of  our  salvation 
with  his  Father  in  heaven.  In  every  of  these  respects  we  may  see  Christ’s 
intercession  is  heavenly  and  glorious. 

2.  It  is  ever  effectual  and  prevailing ; as  he  hath  a power  to  intercede  for 
us,  so  he  hath  a power  to  confer  that  upon  us  for  which  he  intercedes,  “ I 
will  pray  the  Father,  and  he  shall  give  you  another  Comforter,  John  14  : 16. 
If  I go  not  away,  the  Comforter  will  not  come  unto  you,  but  if  I depart  I 
will  send  him  unto  you,”  John  16  : 7.  If  Christ  prayed  on  earth  he  was 
ever  heard ; but  if  Christ  pray  in  heaven,  we  may  be  sure  the  Father  ever 
heareth  and  answereth  there  : when  Christ,  as  man,  prayed  for  himself,  he 
was  heard  in  that  which  he  feareth  ; but  now  Christ  as  Mediator  praying 
for  us,  he  is  ever  heard  in  the  very  particular  which  he  desireth.  We  sin- 
ful men  many  a time  ask  and  receive  not,  because  we  u ask  amiss,  that  we 
may  consume  it  upon  our  lusts,”  James  4 : 3.  But  Jesus  Christ  never  asks 
amiss,  nor  to  wrong  ends ; and  therefore,  God  the  Father,  who  called  him 
to  this  office  of  being  (as  it  were)  the  great  “ Master  of  requests  in  behalf 
of  his  church,”  he  promised  to  hear  him  in  all  his  requests,  “ Father,  I 
thank  thee  that  thou  hast  heard  me,  and  I know  thou  hearest  me  always,” 
saith  Christ,  John  11 : 41,  42. 

3.  It  is  of  all  the  other  transactions  of  Christ  till  the  very  end  of  the 
world,  the  most  perfect  and  consummate  : indeed  so  perfective,  that  without 


CHAP.  I.] 


LOOKING  UNTO  JESUS. 


565 


it,  all  the  other  parts  of  Christ's  raediatorship  would  have  been  to  little  pur- 
pose. As  the  sacrifices  under  the  law  had  not  been  of  such  force  and 
efficacy,  had  not  the  high-priest  entered  into  the  holy  place,  to  appear  there, 
and  to  present  the  blood  there  unto  the  Lord  ; so  all  that  ever  Christ  did  or 
suffered  upon  earth,  it  had  been  ineffectual  for  us,  had  he  not  entered  into 
heaven,  “ to  appear  there  in  the  presence  of  God  for  us,"  Heb.  9 : 24. 
Surely  this  intercession  is  that  which  puts  life  into  the  death  of  Christ: 
this  intercession  is  that  which  strikes  the  last  stroke,  during  this  world,  in 
the  carrying  on  of  our  soul’s  salvation,  and  makes  all  sure.  It  is  a witty 
observation*  that  one  makes  of  these  several  steps  of  Christ’s  actings  for  us  ; 
as  first,  There  was  an  all-sufficiency  in  his  death,  “ Who  shall  condemn  ?’’ 
It  is  Christ  that  died,’’  Rom.  8 : 84.  2.  A rather  in  his  resurrection,  yea, 

rather,  that  is  risen  again.  3.  A much  rather  in  his  life  and  session  at 
God’s  right  hand,  “ For  if  when  we  were  enemies,  we  were  reconciled  to 
God,  by  the  death  of  Christ;  much  rather  being  reconciled  we  shall  be  saved 
by  his  life,’’  Rom.  5 : 10.  4.  The  apostle  riseth  yet  higher,  to  “a  saving 

to  the  utmost,’’  and  puts  that  upon  his  intercession,  “ Wherefore  he  is  able 
to  save  us  to  the  uttermost,  seeing  he  ever  liveth  to  make  intercession  for 
us,’’  Heb.  7 : 25.  If  in  the  former  were  any  thing  wanting,  this  interces- 
sion of  Christ  supplies  all  : it  is  the  coronis  which  makes  all  effectual  : it 
saves  to  the  uttermost,  for  itself  is  the  uttermost  and  highest  step  ; on  earth 
Christ  begins  the  execution  of  his  office,  in  heaven  he  ends  it ; in  his  life 
and  death,  Christ  was  the  meritorious  cause,  but  by  his  intercession,  Christ 
is  the  applying  cause  of  our  soul’s  salvation.  In  this  very  intercession  of 
Christ  is  the  consummation  and  perfection  of  the  priesthood  of  Christ.  0 
then  ! how  exquisite  and  necessary  must  this  needs  be  ? 

4.  It  is  gracious  and  full  of  bowels;  Christ’s  intercession,  and  indeed 
Christ’s  priestly  office  is  erected,  and  set  up  on  purpose  for  the  relief  of 
poor  distressed  shiners.  There  is  no  mixture  of  terror  in  this  blessed  office 
of  Jesus  Christ,  and  this  doth,  distinguish  it  from  his  other  offices,  Christ 
by  his  kingly  office  rules  over  the  churches,  and  over  the  world  ; but  all 
obtain  not  mercy  whom  he  thus  rules  over ; Christ,  by  his  prophetical  office, 
comes  to  his  own,  but  many  of  his  own  received  him  not;  but  now  where- 
ever  the  priestly  office  of  Jesus  Christ  is  let  forth  upon  a soul,  that  soul 
shall  certainly  be  saved  for  ever.  0 this  priestly  office  of  Christ,  is  an 
office  of  mere  love  and  tender  compassion  ! “ Christ  (saith  the  apostle)  is 

such  an  high-priest,  as  cannot  but  be  touched  with  the  feeling  of  our  in- 
firmities,’’ Heb.  4 : 15.  Oh  ! he  is  “a  merciful,  and  a faithful  high-priest 
in  things  pertaining  to  God,  to  make  reconciliation  for  the  sins  of  the 
people,"  Heb.  2 : 17.  He  is  merciful  and  exceeding  compassionate,  “in  all 
our  afflictions  he  is  afflicted ; and  in  his  love,  and  in  his  pity  he  redeemed 
us/’  Isa.  63  : 9,  and  in  his  love  and  pity  he  intercedes  for  us. 

Sect.  VIII. — Wherein  the  intercession  of  Christ  consists. 

8.  Wherein  more  especially  doth  the  intercessions  of  Jesus  Christ  con- 
sist ? Some  suppose,  that  Christ’s  very  being  in  heaven,  and  putting  God 
in  mind  of  his  active  and  passive  obedience  by  his  very  presence,  is  all  that 
intercession  that  the  Scripture  speaks  of.  But  I rather  answer  in  these 
particulars  : As, 

1.  Christ’s  intercession  consists,  in  the  presenting  of  his  person  for  us; 
he  himself  went  up  to  heaven,  and  presented  himself;  the  apostle  calls 
this,  “ an  appearing  for  us ; Christ  is  not  entered  into  the  holy  place  made 
with  hands,  but  into  heaven,  now  to  appear  in  the  presence  of  God  for 
us,’’  Heb.  9 : 24.  I believe  there  is  an  emphasis  in  the  words,  “ appear- 


* Goodwin’s  Christ  set  forth. 


566  LOOKING  UNTO  JESUS.  [BOOK  IV. 

ing  for  us.”  But  how  appears  he  for  us?  I answer,  1.  In  a public  man- 
ner; whatsoever  he  did  in  this  kind,  he  did  it  openly  and  publicly;  he 
appears  for  us  in  the  presence  of  God  the  Father ; he  appears  for  us  in  the 
presence  of  his  saints  and  angels-;  heaven’s  eyes  are  all  upon  him  in  his 
appearing  for  us.  2.  He  appears  for  us  as  a Mediator,  he  stands  in  the 
middle  betwixt  God  and  us;  hence  it  is  that  he  is  God-man,  that  he  might 
be  a Mediator  betwixt  God  and  man.  3.  He  appears  for  us  as  a sponsor 
and  a pledge;  surely  it  is  a comfort  to  a man  to  have  a friend  at  court,  at 
the  prince’s  elbow,  that  may  own  him,  and  appear  for  him  ; but  if  this 
friend  be  both  a mediator  and  surety ; a mediator  to  request  for  him,  and  a 
surety  to  engage  for  him ; 0 ! what  a comfort  is  this  ? Thus  Christ  ap- 
peared in  every  respect;  he  is  a Mediator  to  request  for  us;  and  he  is  a 
surety  to  engage  for  us  : as  Paul  was  for  Onesimus  a mediator,  “ I beseech 
thee  for  my  son  Onesimus,”  Phil.  ver.  10,  and  a sponsor,  “If  he  have 
wronged  thee,  or  owe  thee  aught,  put  that  to  my  account,  I will  repay  it,” 
verses  18,  19.  So  is  Jesus  Christ  for  his  saints,  he  is  “the  Mediator  of  a 
better  covenant,”  Heb.  8 : 6,  and  he  “is  a surety  of  a better  testament,” 
Heb.  7 : 22.  4.  He  appears  as  a solicitor,  to  present  and  promote  the  de- 

sires and  requests  of  the  saints,  in  such  a way  as  that  they  might  find 
acceptance  with  his  Father.  He  is  not  idle  now,  he  is  in  heaven ; but  as 
on  earth,  he  ever  went  about  doing  good  ; so  now  in  glory  he  is  ever  about 
his  work  of  doing  good;  he  spends  all  his  time  in  heaven  in  promoting  the 
good  of  his  people ; as  from  the  beginning  it  was  his  care,  so  to  the 
world’s  end  it  will  be  his  care  to  solicit  his  Father  in  the  behalf  of  his  poor 
saints;  he  tells  God,  “Thus  and  thus  it  is  with  his  poor  members,  they 
are  in  want,  in  trouble,  in  distress,  in  affliction,  in  reproach ;”  and  then  he 
presents  their  sighs,  sobs,  prayers,  tears  and  groans;  and  that  in  such  a 
way  as  that  they  may  become  acceptable  to  his  Father.  5.  He  appears  as 
au  advocate,  “ If  any  man  sin  we  have  an  advocate  with  the  Father,  Jesus 
Christ  the  righteous,”  1 John  2 :1.  An  advocate  is  more  than  solicitor; 
an  advocate  is  one  that  is  of  counsel  with  another,  and  that  pleadeth  his 
cause  in  open  court ; and  such  an  advocate  is  Jesus  Christ  unto  his  people. 
1.  He  is  of  counsel  with  them;  that  is  one  of  the  titles  given  him  by  the 
prophet  Isaiah,  “ Wonderful,  Counsellor,”  Isa.  9 : 6.  He  counsels  them 
by  his  word  and  Spirit.  2.  He  pleads  for  them,  and  this  he  doth  in  the 
high  court  of  heaven,  at  the  bar  of  God’s  own  justice,  there  he  pleads 
their  cause,  and  answereth  all  the  accusations  that  are  brought  in  by  Satan 
or  their  own  consciences;  but  of  this  anon.  6.  He  appears  as  a public 
agent  or  ledger  ambassador;  what  that  is,  some  tell  us  in  these  particulars. 
1.  His  work  is  to  continue  peace;  and  surely  this  is  Christ’s  work,  “ He 
is  our  peace,”  Eph.  2 : 14,  saith  the  apostle,  that  is,  the  author  of  our 
peace;  he  purchased  our  peace,  and  he  maintains  our  peace  with  God;  to 
this  purpose  he  sits  at  God’s  right-hand  to  intercede  for  us,  and  to  main- 
tain the  peace  and  union  betwixt  God  and  us,  “ Therefore  being  justified 
by  faith,  we  have  peace  with  God  through  our  Lord  Jesus  Christ,”  Rom. 
5:1.  2.  His  work  is  to  maintain  intercourse  and  correspondency;  and 

surely  this  is  Christ’s  work  also,  “ By  him  we  have  access  unto  the  Father. 
In  him  we  have  boldness  and  access  with  confidence,  by  the  faith  of  him,” 
Eph.  2 : 18,  3 : 12.  The  word  access,  doth  not  only  signify  coming  to  God 
in  prayer,  but  all  that  resort  and  communion  which  we  have  with  God,  as 
united  by  faith  to  Jesus  Christ;  according  to  that,  “Christ  hath  once  suf- 
fered sins,  the  just  for  the  unjust,  that  he  might  bring  us  to  God,”  I Pet. 
3 : 18.  This  benefit  have  all  believers  in  and  by  Christ,  they  come  to  God 
by  him,  they  have  free  commerce  and  intercourse  in  heaven.  3.  His  work 
is  to  reconcile  and  take  up  emergent  differences,  and  this  is  Christ’s  work 
also,  “ He  maketh  intercession  for  the  transgressors,”  Isa’  53  : 12.  He 


CHAP.  I.]  LOOKING  UNTO  JESUS.  567 

takes  up  the  differences  that  our  transgressions  make  betwixt  God  and  us. 
4.  His  work  is  to  procure  the  welfare  of  the  people  or  state  where  he  nego- 
tiates: and  this  is  no  less  Christ’s  work,  for  he  seeks  the  welfare  of  his 
people,  he  sits  at  God’s  right  haud  to  intercede  for  tlmm,  and  commending 
their  estate  and  condition  to  his  Father,  he  makes  it  his  request  to  his  Fa- 
ther, that  his  members  may  have  “ a continual  supply  of  the  Spirit  of 
Jesus  Christ,”  Phil.  1 : 19,  that  they  may  be  strengthened  in  temptation, 
confirmed  in  tribulations,  delivered  from  every  evil  work,  enabled  to  every 
good  duty,  and  finally  preserved  unto  his  heavenly  kingdom. 

2.  Christ’s  intercessions  consist  in  the  presenting  of  his  wounds,  death 
and  blood  as  a public  satisfaction  for  the  debt  of  sin;  and  as  a public  price 
for  the  purchase  of  our  glory. 

There  is  a question  amongst  the  schools,  whether  Christ  hath  not  taken 
his  wounds,  or  the  signs,  scars,  and  prints  of  his  wounds,  into  heaven  with 
him  ? And  whether  Christ,  in  representing  those  wounds,  scars  and 
prints  unto  his  Father,  doth  not  thereby  intercede  for  us  ? Some,  I am 
sure,  are  for  the  affirmative,  Aquinas*  distinguisheth  of  Christ’s  interces- 
sion, as  being  threefold.  The  first,  before  his  passion  by  devout  prayer ; 
and  the  second,  at  his  passion,  by  effusion  of  his  blood;  and  the  third,  after 
his  ascension,  by  the  representation  of  his  wounds  and  scars.  Howsoever 
this  held,  for  I dare  not  be  too  confident  without  Scripture  ground,  yet 
this  I dare  say,  that  Christ  doth  not  only  present  himself,  but  the  sacrifice 
of  himself,  and  the  infinite  merit  of  his  sacrifice.  When  he  went  to  hea- 
ven he  carried  with  him  absolutely  the  power,  the  merit,  the  virtue  of  his 
wounds,  and  death,  and  blood,  into  the  presence  of  God  the  Father  for 
us;  and  with  his  blood  he  spriukled  the  mercy-seat,  as  it  were,  seven 
times.  We  read  in  the  law,  “ that  when  the  high  priest  went  within  the 
veil,  he  took  the  blood  of  the  bullock,  and  sprinkled  it  with  his  finger  upon 
the  mercy-seat  eastward  : and  before  the  mercy-seat  he  sprinkled  the  blood 
with  his  finger  seven  times,”  Lev.  16  : 14.  Not  only  was  the  priest  to  kill 
the  bullock  without  the  holy  of  holies,  but  he  was  to  enter  with  the  blood 
into  the  holy  of  holies,  to  sprinkle  the  mercy-seat  therein  with  it;  surely 
these  were  “ patterns  of  things  to  be  done  in  the  heavens,”  Heb.  9 : 23. 
Christ  that  was  slain  and  crucified  without  the  gate,  Heb  13  : 12 ; carried 
his  own  blood  into  the  holy  of  holies,  or  into  the  heaven  of  heavens,  “ for 
by  his  own  blood  he  entered  in  once  into  the  holy  place,  having  obtained 
eternal  redemption  for  us,”  Heb.  9 : 12.  And  thither  come,  he  sprinkles 
it,  as  it  were,  upon  the  mercy-seat,  i.  e.  he  applies  it,  and  obtains  mercy 
by  it ; by  the  blood  of  Christ,  God’s  mercy  and  justice  are  reconciled  in 
themselves,  and  reconciled  unto  us,  Christ  sprinkles  his  blood  on  the  mercy- 
seat  seven  times;  seven  is  a note  of  perfection;  where  Christ’s  blood  is 
sprinkled  on  a soul,  that  soul  is  sure  to  be  washed  from  all  filth,  and  at 
last  be  perfected  and  saved  to  the  very  utmost;  Christ’s  blood  was  shed 
upon  the  earth,  but  Christ’s  blood  is  sprinkled,  now  he  is  in  heaven ; what, 
is  any  soul  sprinkled  with  the  blood  of  Christ?  Surely  this  sprinkling 
comes  from  heaven:  so  the  apostle,  “but  ye  are  come  to  Mount  Zion, 
and  unto  the  city  of  the  living  God,  the  heavenly  Jerusalem, — and  to  Jesus, 
the  Mediator  of  the  new  covenant and  then  it  follows,  “ to  the  blood 
of  sprinkling,  that  speaketh  better  things  than  that  of  Abel,”  Heb.  12 : 
22,  24.  It  is  upon  Mount  Ziou  where  this  sprikling  is  : there  is  Jesus  at 
God’s  right-hand,  there  he  stands,  as  it  were,  upon  the  Mount,  and  there 
he  sprinkles  his  blood  round  about  him  : heaven  is  all  besprinkled,  as  the 
mercy-seat  in  the  holy  of  holies  was,  Lev.  16  : 14,  19.  The  earth  is  all 
besprinkled  as  the  altar  out  of  the  holy  of  holies  was;  heaven  and  earth 


* Aquinas  in  John  c.  2. 


568 


LOOKING  UNTO  JESUS. 


[BOOK  IY. 


are  all  besprinkled  with  the  blood  of  Jesus,  so  that  the  saints  and  people 
of  God  are  nowhere,  but  their  doors,  and  their  posts,  and  houses,  (I  mean 
their  bodies  and  souls)  are  all  besprinkled  with  the  blood  of  the  Lamb, 
slain  from  the  beginning  of  the  world.  Why,  this  is  that  “ blood  of  sprink- 
ling that  speaks  better  things  than  that  of  Abel.”  Mark,  that  Christ’s 
blood  hath  a tongue,  it  speaks,  it  cries,  it  prays,  it  intercedes ; there  is 
some  agreement,  and  some  difference  betwixt  Christ’s  blood  and  Abel’s 
blood. 

1.  The  agreement  is  in  these  things,  Abel’s  blood  was  abundantly  shed 
for  so  it  is  said,  “the  voice  of  blood,”  Gen.  4 : 10.  And  Christ’s  blood 
was  let  out  with  thorns  and  scourges,  nails  and  spear,  it  was  abundantly 
shed.  Again,  Abel’s  blood  cried  out,  yea,  it  made  a loud  cry,  so  that  it  was 
heard  from  earth  to  heaven,  “the  voice  of  thy  brother’s  blood  crieth  unto 
me  from  the  ground,”  Gen.  4 : 10 ; and  Christ’s  blood  crieth  out,  it  makes 
a loud  cry,  it  fills  heaven  and  earth  with  the  noise;  yea,  the  Lord’s  ears  are 
so  filled  with  it,  that  it  drowns  all  other  sounds,  and  rings  continually  in  his 
ears. 

2.  The  difference  is  in  these  things,  Abel’s  blood  cried  for  vengeance 
against  Cain,  but  Christ’s  blood  speaks  for  mercy  on  all  believers;  Abel’s 
blood  was  shed  because  he  sacrificed,  and  he  and  his  sacrifice  accepted ; bufc 
Christ’s  blood  was  shed  that  he  might  be  sacrificed,  and  that  we  through  his 
sacrifice  might  be  accepted.  Abel’s  blood  cried  thus,  “ See,  Lord,  and  re- 
venge; but  Christ’s  blood  cried  thus,  “ Father,  forgive  them,  for  they  know 
not  what  they  do;”  and  at  this  very  instant,  Christ’s  blood  cries  for  remis- 
sion, and  here  is  our  comfort;  if  God  heard  the  servant,  he  will  much 
rather  hear  the  Son,  if  he  heard  the  servant  for  spilling,  he  will  much  more 
hear  the  Son  for  saving.  Yet,  that  I may  speak  properly,  and  not  in  figures, 
I will  not  say  that  the  very  blood  which  Christ  shed  on  the  cross  is  now  in 
heaven,  nor  that  it  speaks  in  heaven  ; these  sayings  are  merely  metaphorical; 
yet  this  I maintain  as  real  and  proper,  that  the  power,  merit  and  virtue  of 
Christ’s  blood  is  presented  by  our  Saviour  to  his  Father,  both  as  a public 
satisfaction  for  our  sins,  and  as  a public  price  for  the  purchase  of  our  glory. 

3.  Christ’s  intercession  consists  in  the  presenting  of  his  will,  his  request, 
his  interpellation  for  us,  grounded  upon  the  vigor  and  virtue  of  his  glorious 
merits,  “ Father,  I will  that  they  also  whom  thou  hast  given  me,  be  with 
me  where  I am,  that  they  may  behold  my  glory  which  thou  hast  given  me,” 
John  17  : 24.  This  was  a piece  of  Christ’s  prayer  whilst  yet  he  was  on 
earth,  and  some  say  it  is  a summary  of  Christ’s  intercession  which  now  he 
makes  for  us  in  his  glory ; he  prayed  on  earth  as  he  meant  to  pray  for  us 
when  he  came  to  heaven  ; he  hints  at  this  in  the  beginning  of  his  prayer, 
for  he  speaks  as  if  all  his  work  had  been  done  on  earth,  and  as  if  then  he 
were  even  beginning  his  work  in  heaven,  “ I have  glorified  thee  on  earth,  I 
have  finished  the  work  which  thou  gavest  me  to  do;  and  now,  0 Father! 
glorify  thou  me  with  thy  ownself,  with  the  glory  which  I had  with  thee 
before  the  world  was,”  John  17  : 4,  5. 

I know  it  is  a question,  Whether  Christ  now  in  heaven  do  indeed,  and  in 
truth,  and  in  right  propriety  of  speech  pray  for  us  ? Some  able  divines  are 
for  the  negative,  others  for  the  affirmative.  For  my  part  (leaving  a liberty 
to  those  otherwise  minded  according  to  their  light)  I am  of  opinion,  that 
Christ  doth  not  only  intercede  by  an  interpretative  prayer,  as  in  the  pre- 
senting of  himself,  and  his  merits  to  his  Father,  but  also  by  an  express 
prayer,  or  by  an  express  and  open  representation  of  his  will ; and  to  this 
opinion  methinks  these  texts  agree,  “ I will  pray  the  Father  and  he  shall 
give  you  another  Comforter,  and  at  that  day  ye  shall  ask  in  my  name,  and  I 
say  not  unto  you,  that  I will  pray  the  Father  for  you,”  John  14  : 16 ; 16  : 26, 
27  When  he  saith,  “I  say  not  that  I will  pray  for  you,”  it  is  the  highest 


CHAP.  I.] 


LOOKING  UNTO  JESUS. 


569 


intimation  that  he  would  pray  for  them  ; as  it  is  our  phrase,  u I do  not  say 
I will  do  this  or  that  for  you,  no,  not  I,"  when  indeed  we  will  most  surely 
do  it,  and  do  it  to  purpose.  Austin  confirms  this,  uOrat  pro  nobis , orat  in 
nobis,  et  oratur,  a nobis,”  * &c.  “ He  prays  for  us,  he  prays  in  us,  and  he 

is  prayed  to  by  us:  he  prays  for  us  as  he  is  our  priest,  and  he  prays  in  us 
as  he  is  our  head,  and  he  is  prayed  to  by  us,  as  he  is  God.”  Ambrose  *f* 
tells  us,  “That  Christ  so  now  prays  for  us,  as  sometimes  he  prayed  for 
Peter,”  “that  his  faith  should  not  fail.”  Metbinks  I imagine  as  if  I heard 
Christ  praying  in  heaven,  in  this  language,  “0  my  Father,  I pray  not  for 
the  world,  I will  not  open  my  lips  for  any  one  son  of  perdition ; but  I em- 
ploy all  my  blood,  and  all  my  prayers,  and  all  my  interests  with  thee,  for 
my  dear,  beloved,  precious  saints  : it  is  true  thou  hast  given  me  a personal 
glory,  which  I had  with  thee  before  the  world  was,  and  yet  there  is  another 
glory  I beg  for,  and  that  is  the  glory  of  my  saints,  0 that  they  may  be 
saved  ! Why,  I am  glorified  in  them,  they  are  my  joy,  and  therefore  I 
must  have  them  with  me  where  I am  ; thou  hast  set  my  heart  upon  them, 
and  thou  thyself  hast  loved  them,  as  thou  hast  loved  me,  and  thou  hast  or- 
dained them  to  be  one  in  us,  even  as  we  are  one,  and  therefore  I cannot  live 
long  asunder  from  them,  I have  thy  company,  but  I must  have  theirs  too : 
I will  that  they  be  with  me  where  I am  ; if  I have  any  glory  they  must 
have  part  of  it : this  is  my  prayer,  that  they  may  behold  my  glory  which 
thou  hast  given  me,”  John  17:10;  13:24.  Why  thus  Christ  prayed 
while  he  was  on  earth,  and  if  this  same  prayer  be  the  summary  of  Christ’s 
intercession  or  interpellation,  now  he  is  in  heaven,  we  may  imagine  him 
praying  thus;  it  were  too  nice  to  question,  whether  Christ’s  prayer  be  vocal 
or  mental;  certainly  Christ  presents  his  gracious  will  to  his  Father  in 
heaven  some  way  or  other,  and  I make  no  question  but  he  fervently  and 
immoveably  desires,  that  for  the  perpetual  virtue  of  his  sacrifice,  all  his 
members  may  be  accepted  of  God,  and  crowned  with  glory ; not  only  is 
there  a cry  of  his  blood  in  heaven,  but  Christ  by  his  prayer  seconds  that 
cry  of  his  blood.  An  argument  is  handed  to  us  by  Mr.  Goodwin  thus : 
“As  it  was  with  Abel,  so  it  is  with  Christ;  Abel’s  blood  went  up  to  heaven, 
and  Abel’s  soul  went  up  to  heaven,  and  by  this  means,  the  cry  of  Abel’s 
dead  blood  was  seconded  by  the  cry  of  Abel’s  living  soul ; his  cause  cried, 
and  his  soul  cried ; as  it  is  said  of  the  martyrs,  That  the  souls  of  them  that 
were  slain  for  the  testimony  which  they  held,  cried  with  a loud  voice,  saying, 
How  long,  0 Lord  ! holy  and  true,  dost  thou  not  judge  and  avenge  our 
blood  on  them  that  dwell  on  the  earth  ? Rev.  6 : 9,  10.  Even  so  it  is  with 
Christ;  his  blood  went  up  to  heaven,  and  his  soul  went  up  to  heaven ; yea, 
his  body,  soul,  and  all  his  whole  person  went  up  to  heaven ; and  by  this 
means  his  cause  cries,  and  he  himself  seconds  the  cry  of  his  cause;  Jesus 
Christ  in  his  own  person  ever  liveth  to  make  intercession  for  us : he  ever 
liveth,  as  the  great  Master  of  requests,  to  present  his  desires  that  those  for 
whom  he  died  may  be  saved.”  | 

4.  Christ’s  intercession  consists  in  the  presenting  of  our  persons  in  his 
own  person  to  his  Father,  so  that  now  God  cannot  look  upon  the  Sou,  but 
he  must  behold  the  saints  in  his  Son;  are  they  not  members  of  his  body, 
in  near  relation  to  himself?  And  are  not  all  his  intercessions  in  behalf  of 
them,  and  only  for  them  ? But  how  are  all  the  elect  carried  up  into 
heaven  with  Jesus  Christ,  and  there  set  down  before  his  Father  in  Jesus 
Christ?  I answer,  not  actually,  but  mystically;  when  Christ  intercedes,  he 
takes  our  persons,  and  carries  them  in  unto  God  the  Father,  in  a most 
unperceivable  way  to  us;  for  the  way  or  manner,  I leave  it  to  others,  for 


* Aust.  Presat.  in  Psalm  85. 
X Goodwin’s  Christ  set  forth. 


f Ambr.  super  ad.  Rom.  8. 


570 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 


my  part,  I dare  not  be  too  inquisitive  in  a secret  not  revealed  by  God ; only 
this  we  say,  that  Christ  presents  our  persons  to  his  Father  in  his  own  per- 
son : and  this  was  plainly  shadowed  out  by  that  act  or  office  of  the  high 
priest,  who  went  into  the  holy  of  holies,  with  “ the  names  of  all  the  tribes 
of  Israel  upon  his  shoulders,  and  upon  his  breast,”  Exod.  28  : 22.  And 
this  the  apostle  speaks  out  yet  more  plainly,  “ By  him  we  have  an  access 
unto  the  Father,  and  in  him  we  have  boldness  and  access  with  confidence,” 
Eph.  2:18;  3 : 12.  I shall  a little  enlarge  on  both  these  texts,  recorded 
for  our  instruction  in  the  law,  and  gospel,  in  the  Old  and  in  the  New  Tes- 
tament. First,  We  find  in  the  law,  “ That  Aaron  was  to  put  two  stones 
upon  the  shoulders  of  the  ephod,  for  stones  of  memorial  unto  the  children 
of  Israel,  and  so  Aaron  was  to  bear  the  names  before  the  Lord  upon  his  two 
shoulders  for  a memorial,”  Exod.  28  : 12.  And  again,  u Aaron  was  to 
bear  the  names  of  the  children  of  Israel  in  the  breast-plate  of  judgment 
upon  his  heart,  when  he  went  into  the  holy  place,  for  a memorial  before 
the  Lord  continually,”  ver.  29.  Here  we  find  the  names  of  the  twelve 
tribes  of  Israel  engraven  in  stones,  which  the  high  priest  usually  took  with 
him  into  the  holy  place,  when  he  appeared  before  the  Lord ; first,  upon 
his  humeral,  and  then  upon  his  pectoral ; in  both  showing  that  he  entered 
into  that  place,  not  only,  or  principally  in  his  own  behalf,  but  in  behalf 
of  the  tribes  whom  he  presented  before  the  Lord ; that  they  might  be  in 
continual  remembrance  with  the  Lord ; a lively  type  of  Christ’s  interces- 
sion, who,  being  ^entered  into  the  heavens,  he  there  appears  in  the  behalf  of 
his  eleet,  and  he  presents  their  persons  to  his  Father,  bearing  them,  as  it 
were,  upon  his  shoulders,  and  upon  his  heart;  why  thus  Christ  takes  our 
persons  into  heaven,  and  represents  them  in  his  own  person  to  his  Father. 
Secondly,  We  fiud  in  the  gospel,  a gracious  promise,  “ That  by  Christ  we 
have  access  unto  the  Father,  and  in  Christ  we  have  access  with  confidence,” 
Eph.  2:18;  3 : 12.  Where  the  word  access,  prosagoge,  signifies  properly 
a mauuduction,  or  leading  by  the  hand  to  God,  an  introduction,  or  bringing 
in  to  God  : alluding  to  the  custom  in  princes’  courts,  where  none  may  come 
into  the  presence  chamber,  unless  they  be  led,  or  brought  in  by  some 
favorite  or  courtier  there ; thus,  none  may  have  access  into  the  presence  of 
God,  unless  they  be  brought  in  by  this  favorite  of  heaven,  the  Lord  Jesus 
Christ,  whose  very  office  it  is  to  bring  men  unto  God  : he  takes  us  by  the 
hand,  and  leads  us  to  the  Father,  q.  d.  “ Come,  souls,  come  along  with  me, 
and  I will  carry  you  to  the  Father.”  Look,  how  a child  that  hath  run 
away  from  his  father,  is  taken  by  the  hand  of  a friend,  or  a brother,  and  so 
brought  again  into  the  presence  of  his  father;  even  so  all  we  having  run 
away  from  God,  are  by  the  good  hand  of  Christ  taken  up,  and  led  again 
into  the  presence  of  the  Father;  he  is  that  ladder  that  Jacob  saw,  upon 
whom  we  ascend  into  the  bosom  of  God,  and  into  heaven;  he  is  that  high 
priest,  that  takes  our  persons,  and  bears  them  on  his  shoulders  and  on  his 
heart,  sustaining  our  persons,  and  presenting  our  conditions  unto  his  Father, 
and  our  Father,  unto  his  God,  and  our  God. 

5.  Christ’s  intercession  consists  in  the  presenting  of  our  duties  unto  God. 
Not  only  doth  he  take  our  persons,  and  leads  and  carries  them  into  the 
presence  of  God,  but  together  with  our  persons  he  presents  all  our  services 
in  his  own  person.  Now,  in  this  act,  he  doth  these  two  things: 

1.  He  observes  what  evil,  or  what  failings  are  in  our  duties,  and  he 
draws  that  out,  and  takes  it  away,  before  he  presents  them  unto  God;  or 
as  a child  that  would  present  his  father  with  a posy,  he  goes  into  the  gar- 
den, and  gathers  flowers  and  weeds  together,  but  coming  to  his  mother, 
she  picks  out  the  weeds,  and  binds  up  the  flowers  by  themselves,  and  so  it 
is  presented  to  the  father;  thus  we  go  to  duty,  and  we  gather  weeds  and 
flowers  together,  but  Christ  comes  and  picks  out  the  weeds,  and  so  pre- 


CHAP.  I.]  LOOKING  UNTO  JESUS.  571 

sents  nothing  but  flowers  to  God  the  Father : and  this  is  plainly  set  forth 
by  that  ceremony  of  the  high  priest,  in  taking  away  the  iniquity  of  their 
holy  things,  “And  thou  shalt  make  a plate  of  pure  gold,  and  grave  upon  it 
like  the  engravings  of  a signet,  Holiness  to  the  Lord  : and  thou  shalt  put 
it  on  a blue  lace,  that  it  may  be  upon  the  mitre,  upon  the  fore-front  of  the 
mitre  it  shall  be.  And  it  shall  be  on  Aaron’s  forehead,  that  Aaron  may 
bear  the  iniquity  of  the  holy  things,  which  the  children  of  Israel  shall 
hallow,  in  all  their  holy  gifts,  and  it  shall  be  always  upon  his  forehead,  that 
they  may  be  accepted  before  the  Lord,”  Exod.  28  : 36,  37,  38.  This  was 
the  manner  of  the  ceremony,  and  this  was  the  holy  end  of  the  ceremony, 
that  Aaron  might  bear  and  take  away  the  iniquity  of  their  holy  things  : 
what  was  this  but  a type  of  Jesus  Christ?  Who,  with  his  most  absolute 
righteousness,  covereth  all  the  defects  of  our  good  works,  which  are  still 
spotted  with  some  defect : alas ! “All  our  righteousnesses  are  as  filthy 
rags,”  Isa.  64  : 6.  But  Christ  draws  out  the  evil  of  duty,  and  failings  in 
duty,  before  he  will  present  them  unto  God. 

2.  He  observes  what  good  there  is  in  any  of  our  duties  or  performances, 
and  with  that  he  mingles  his  own  prayers  and  intercessions,  and  presents 
all  as  one  work  interwoven  or  mingled  together  unto  God  the  Father, 
“And  another  angel  stood  at  the  altar,  having  a golden  censer,  and  there 
was  given  unto  him  much  incense,  that  he  should  offer  it  with  the  prayers 
of  all  saints  upon  the  golden  altar,  which  was  before  the  throne;  and  the 
smoke  of  the  incense  which  came  with  the  prayers  of  the  saints  ascended 
up  before  God  out  of  the  angel’s  hand,”  Rev.  8 : 3,  4.  I know  there  is  a 
controversy,  “Who  this  angel  should  be,  that  with  the  incense  mingles  the 
prayers  of  all  saints?”  Some  conjecture  him  to  be  a created  angel,  in  that 
the  incense  or  odors  are  said  to  be  given  to  him,  and  not  to  be  his  own,  or 
to  have  them  of  himself.  Others  say  he  could  be  no  other  but  the  angel 
of  the  covenant,  for  no  angel  does  intercede  or  present  our  prayers  but 
Jesus  Christ;  as  for  that  which  is  spoken  concerning  the  seven  angels  pre- 
senting the  saints’  prayers,  “ I am  Raphael,  one  of  the  seven  holy  angels, 
which  present  the  prayers  of  the  saints,”  Tob.  12  : 15 ; we  say  it  is  no 
canonical  scripture,  nor  is  it  authorized  by  any  canonical  scripture;  besides, 
I cannot  think  that  the  priests  were  types  of  angels,  but  only  of  Christ. 
Again,  howsoever  the  Greek  copies  so  read  that  text,  yet  the  ancient 
Hebrew  copy,  set  forth  by  Paulus  Fagies,  and  Jerome,  who  translated  it 
out  of  the  Chaldee,  (as  Mr.  Mede  on  Zechariah,  4 : 10,  avoucheth)  reads 
it  thus,  “ I am  Raphael,  one  of  the  seven  angels,  which  stand,  and  minister 
before  the  glory  of  the  Holy  One.”  And  certainly  in  this  text  of  Rev  8 : 
3,  4,  there  is  a figurative  description  of  an  heavenly  service,  correspondent 
to  that  which  was  performed  in  the  temple ; namely,  that  the  people  being 
without  at  prayer,  the  priest  offered  incense  within  upon  the  altar,  Luke  1 : 
9,  10,  to  signify  that  believers’  prayers  have  always  need  to  be  helped  and 
sanctified  by  Christ’s  intercession ; and  what  though  the  incense  was  given 
him  ? We  know  that  Christ  himself  was  given  of  God,  “ God  so  loved  the 
world  that  he  gave  his  only  begotten  Son,”  John  3 : 16;  and  yet  this 
hinders  not  but  that  Jesus  Christ  gave  himself,  and  that  he  gave  himself 
for  an  incense  too,  for  so  the  apostle,  “ He  hath  given  himself  for  us  an 
offering  and  sacrifice  unto  God,”  Eph.  5 : 2,  for  an  incense  or  for  a sweet 
smelling  savor.  In  this  respect  the  incense  might  be  given  him,  and  yet 
the  incense  was  his  own,  they  were  only  Christ’s  merits,  righteousness  and 
satisfaction ; they  are  the  sweet  odor,  by  virtue  whereof  God  accepts  of 
his  saints’  persons  and  prayers ; and  it  is  only  Christ  that  presents  before 
God  that  which  he  is  and  hath,  he  alone  being  both  offering  and  priest : 
we  can  think  of  no  other  priest  in  gospel  times  but  only  Jesus,  “ The  fore- 
runner, even  Jesus  Christ,  made  an  high  priest  for  ever  after  the  order  of 


572 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 


Melchisedec,”  Heb.  6:20.  It  is  Jesus  and  only  Jesus  that  presents  our 
prayers,  and  sanctifies  our  prayers,  and  mingles  our  prayers  with  his  merits, 
and  so  makes  them  penetrate  sweetly  before  his  God. 

6.  Christ’s  intercession  consists  in  the  presenting  of  our  plea  or  answer 
in  heaven,  to  all  those  accusations  that  are  brought  in  against  ourselves. 
And  this  I take  to  be  the  meaning  of  the  challenge,  “Who  shall  lay  any 
thing  to  the  charge  of  God’s  elect?  It  is  God  that  justifies,  Who  is  he  that 
condemneth  ? It  is  Christ  that  died,  yea  rather  that  is  risen  again,  who  is 
even  at  the  right  hand  of  God,  who  also  maketh  intercession  for  us,”  Rom. 
8 : 33,  34.  Christ  intercedes,  and  who  shall  condemn  ? Christ  takes  off 
all  accusations,  and  who  shall  charge  ? If  the  law,  or  sin,  or  Satan,  shall 
dare  to  accuse,  our  Jesus  is  ready  at  God’s  right-hand  to  answer  all.  There 
is  a vision  in  Zechariah,  representing  this,  “And  the  angel  showed  me 
Joshua  the  high  priest  standing  before  the  angel  of  the  Lord,  and  Satan 
standing  at  his  right-hand  to  resist  him,”  Zech.  3 : 1.  It  was  the  custom 
of  the  accuser  to  stand  at  the  right-hand  of  the  accused,  “ Set  thou  a 
wicked  man  over  him,  and  let  Satan  stand  at  his  right-hand,”  Psa.  109  : 6. 
Nowhere  is  Satan  standing  at  Joshua’s  right-hand  to  accuse  him;  but 
whereof  doth  he  accuse  him  ? That  appears  in  the  words  following, 
“Joshua  was  clothed  with  filthy  garments,”  Zech.  3 : 3,  an  ordinary  sign 
of  sin  ; as  a white  garment  is  a sign  of  Christ’s  righteousness,  so  is  a filthy 
garment,  in  Scripture,  a sign  of  vileness;  alas  ! Joshua  was  defiled  with  the 
pollution  which  he  had  gotten  by  the  contagion  of  Babylon,  and  now  at  his 
return,  Satan  lays  it  to  his  charge,  but  Jesus  Christ  our  great  high  priest 
steps  in,  and  takes  off  the  accusation,  “And  the  Lord  said  unto  Satan,  the 
Lord  rebuke  thee,  0 Satan,  even  the  Lord  that  hath  chosen  Jerusalem, 
rebuke  thee,”  verse  2,  twice  he  repeats  it  to  show  the  fulness  of  Christ’s 
intercession,  q.  d.  The  Lord,  my  God,  my  everlasting  Father,  rebuke, 
and  confound  thee  Satan,  in  this  thy  malicious  opposition  against  my 
Joshua;  and  then  he  goes  on  in  his  apology  for  Joshua,  “Is  not  this  a 
brand  plucked  out  of  the  fire  ?”  verse  2.  q.  d.  Is  not  this  one  whom  of 
my  grace  I have  reserved  amongst  my  people,  whom  I caused  to  pass 
through  the  fire  of  mine  indignation  ? And  shall  not  my  decree  of  grace 
stand  firm  and  inviolable  towards  such  ? Or  thus,  is  not  this  a brand  plucked 
newly  out  of  the  fire  of  affliction  ? Was  he  not  in  the  captivity  of  Babylon  ? 
And  is  it  likely  he  should  be  there,  but  he  would  be  defiled  with  the  touch 
of  pitch  ? Take  a brand,  and  pull  it  out  of  the  fire,  and  there  will  be  some 
dust,  and  ashes,  and  filth  about  it;  why  Lord,  (says  Christ)  this  Joshua  is 
newly  pulled  out  of  the  burning,  and  therefore  he  must  needs  have  ashes, 
and  dust,  and  filth  about  him.  But  come  (saith  Christ  to  his  holy  angels) 
take  away  the  filthy  garments  from  him,  and  come  (saith  Christ  to  his  ser- 
vant Joshua)  “Behold  I have  caused  thine  iniquity  to  pass  from  thee,  and 
I will  clothe  thee  with  change  of  raiment,”  verse  4.  And  thus  Christ 
took  off  the  accusations  that  were  brought  against  Joshua  by  Satan  for  his 
filthy  garments.  In  like  manner  doth  our  blessed  intercessor  at  this  in- 
stant : if  a poor  saint  falls  into  any  sin,  and  defiles  his  garments,  Satan 
comes  in,  and  takes  the  right  hand  of  him,  and  accuses  him  before  the 
Lord,  but  Christ  our  great  high  priest  being  at  the  right  hand  of  his  Fa- 
ther, he  takes  up  the  cause,  puts  in  a plea,  and  answers  all  the  accusations 
of  the  enemy,  “ True  Lord,  this  poor  soul  hath  filthy  garments,  but  is  he 
not  a fire-brand  newly  plucked  out  of  the  fire?  Was  he  not  in  his  natural 
and  sinful  condition  the  other  day?  Is  he  not  yet  partly  regenerate,  and 
partly  unregenerate  ? Needs  therefore  must  be  some  ashes,  and  dust  and 
filth  upon  him.  0 my  Father ! my  will  is,  that  thou  consider  him  in  that 
respect,  thou  knowest  his  frame,  and  thou  rememberest  that  he  is  but  dust, 
though  he  have  filthy  garments  now  upon  him,  yet  I will  give  him  change 


CHAP.  I.]  LOOKING  UNTO  JESUS.  573 

of  raiments ; I will  clothe  him  with  the  robe  of  my  righteousness,  and 
then  thou  shalt  see  no  iniquity  in  Jacob,  no  transgression  in  Israel.  Why, 
thus  the  Lord  steps  in  and  answers  to  all  the  accusations  that  are  brought 
in  against  us  by  the  law,  or  sin,  or  Satan,  to  God  his  Father;  and  in  this 
respect  he  is  truly  called  our  advocate,  “ If  any  man  sin,  we  have  an  advo- 
cate with  the  Father,  Jesus  Christ  the  righteous,”  1 John  2 : 1.  We  have 
an  advocate  that  pleads  for  us,  that  answers  for  us ; that  in  a way  of  equity, 
(grounding  all  upon  his  own  merits)  calls  for  the  pardon  of  our  sins,  and 
for  the  salvation  of  our  souls. 

Sect.  IX. — How  powerful  and  prevailing  Christ's  intercessions  are  with 

God  his  Father. 

9.  How  powerful  and  prevailing  are  Christ’s  intercessions  with  God 
his  Father?  I answer,  Very  much,  and  this  will  appear,  if  we  consider,  as, 

1.  That  Christ  is  our  great  high-priest  to  God,  “ We  have  such  an  high- 
priest,  who  is  set  down  at  the  right-hand  of  the  Majesty  on  high,”  Heb. 
8:1.  Now  it  was  the  way  of  God  to  lend  his  ear  in  a special  manner  to 
the  high-priests ; and  therefore  the  people  usually  ran  to  them,  when  they 
would  inquire  of  God,  “ Before-time  *n  Israel,  when  a man  went  to  inquire 
of  God,  thus  he  spake,  Come,  and  let  us  go  to  the  seer,  for  he  that  is  now 
called  a prophet,  or  high-priest,  was  before-time  called  a seer,”  1 Sam.  9 : 9. 
People  were  wont  to  repair  to  the  priests,  and  the  priests  were  wont  to  go 
to  God:  and  good  reason,  for  the  priests  were  to  mediate  for  the  people, 
and  the  people  had  experience  that  God  would  hearken  to  the  cry  of  their 
priests,  Samuel  called  unto  the  Lord,  and  the  Lord  sent  thunder  and  rain 
that  day.  And  .all  the  people  said  to  Samuel,  pray  for  thy  servants  unto 
the  Lord  thy  God. — And  Samuel  said  unto  the  people,  God  forbid  that  I 
should  sin  against  the  Lord,  in  ceasing  to  pray  for  you,”  1 Sam.  12  : 18, 
19,  23.  Now  such  an  high-priest  as  this,  (though  with  far  more  eminency) 
is  Christ  to  God;  he  intercedes  for  his  people,  “ God  forbid  that  he  should 
ever  cease  to  pray  for  his  people,”  and  he  hath  God’s  ear  in  special  manner; 
if  ever  God  lend  bis  ear  to  any  one,  it  must  needs  be  to  this  high-priest, 
because  of  his  office  to  intercede  betwixt  God  and  his  people,  Christ  stands 
in  the  middle,  or  indeed  next  to  God,  as  he  is  in  these  gospel-times  our 
great  high-priest;  and  therefore  he  must  needs  prevail  with  God  in  every 
petition  he  puts  up  for  us. 

2.  That  Christ  was  called  to  this  office  by  God,  “ Christ  glorified  not  him- 
self to  be  made  an  high-priest,”  Heb.  5 : 4,  5.  No,  no,  but  “he  was  called 
of  God  as  Aaron  was;”  it  was  God  the  Father,  that  designed  him  to  it, 
and  that  furnished  him  for  it,  and  that  invested  him  in  it,  “ The  Lord  hath 
sworn,  and  will  not  repent,  thou  art  a priest  for  ever  after  the  order  of  Mel- 
chisedec,”  Psalm  110  : 4.  Now  to  what  purpose  should  God  call  him  to 
this  office,  but  especially  to  intercede  for  them  to  whom  God  was  willing  to 
communicate  salvation  ? It  was  God’s  mind,  as  well  as  Christ’s  mind,  to 
save  his  elect : and  this  was  the  way  whereon  they  agreed,  that  an  high- 
priest  should  be  appointed,  and  an  office  of  intercession  should  be  erected, 
and  by  that  meaus  the  salvation  purchased  should  be  applied ; many  times 
we  are  apt  to  conceive  legal  or  law-thoughts  of  God  the  Father,  as  that  he 
is  just  and  severe,  and  that  Christ  his  Son  is  more  meek  and  merciful;  but 
this  cannot  be,  for  there  are  not  too  infinite  wills,  nor  two  infinite  mercies, 
one  in  the  Father,  another  in  the  Son,  but  one  will,  and  one  mercy  in  both. 
And  to  that  purpose  observe  but  the  readiness  of  God  the  Father,  to  re- 
ceive Christ  honorably  into  heaven,  that  he  might  do  the  work  of  the  high- 
priest  there;  no  sooner  had  Christ  entered  through  the  gates  into  the  city, 
but  presently,  “Sit  thou  down  (saith  God)  at  my  right-hand  ;”  but  to  what 
end  i Surely  not  only  to  rule  as  king,  (of  which  we  have  spoken  before) 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 


571 

but  also  to  rotarpode  as  our  great  high  priest;  hence  we  find  in  Scripture, 
that  Christ  «.  cession  and  intercession,  his  kingly  and  priestly  office  are  joined 
together,  “ He  is  set  on  the  right-hand  of  the  throne  of  the  Majesty  in  the 
heavens,”  Heb.  8 : 1.  He,  Who?  why,  Christ,  our  high-priest,  we  have 
such  an  high-priest  who  is  set  down.  It  is  as  if  Christ,  in  his  entrance  into 
heaven,  had  said,  “ My  Father,  I am  come  hither  as  the  great  high -priest, 
having  on  my  breast-plate  the  names  of  all  the  elect,  and  I am  come  to  inter- 
cede for  poor  sinners;  what,  shall  I have  welcome  on  these  same  terms  ?” 
to  whom  the  Father  replied,  “ Welcome,  my  Son,  my  only  Son,  on  these 
very  terms ; Come  sit  thee  down  and  intercede  for  whom  thou  pleasest,  I 
have  called  thee  on  purpose  to  this  very  office,  and  thou  shalt  prevail.” 
Surely  the  Father  is  engaged  to  purpose  to  hear  his  Son,  in  that  he  is  an 
high-priest  to  God,  and  called  to  his  office  by  God. 

3.  That  Christ  is  God’s  Son,  and  that  is  more  than  Christ  an  high-priest; 

he  is  his  natural  Son,  his  beloved  Son,  his  Son  that  never  gave  him  the 
least  offence;  sure  then,  when  he  comes  and  intercedes  for  a man  he  is 
most  like  to  speed  ; if  a gracious  child  do  but  cry,  “ My  Father,  my  Father,” 
he  may  prevail  very  much,  especially  with  a Father  that  is  tender-hearted; 
Jesus  Christ  is  the  gracious,  precious*  Son  of  God  the  Father,  and  God  the 
Father  is  a dear  and  kind-hearted  Father;  how  then  should  the  interces- 
sions of  Christ  but  be  most  powerful  with  God  ? Hence  some  gather  the 
prevalency  of  Christ’s  intercession,  because  in  many  places  of  Scripture 
where  this  part  of  Christ’s  priesthood'or  intercession  is  laid  down,  this  Son- 
ship  is  also  expressed  or  set  forth ; as  “ we  have  a great  high-priest  entered 
into  the  heaven,  Jesus  the  Son  of  God,”  Heb.  4 : 14 ; and  “ thou  art  an 
high-priest  for  ever,  after  the  order  of  Melchisedec,’  Heb.  5 : 5,  6.  But 
immediately  before,  “ Thou  art  my  Son,  This  day  have  I begotten  thee.” 
O needs  must  the  intercession  of  such  a Son  be  very  prevalent;  I say,  Of 
such  a Son  ; For  was  ever  any  son  like  this  Son  of  God  ? was  ever  any  son 
so  like  his  Father,  or  so  equal  with  his  Father?  We  know  he  is  a begotten 
Son,  and  yet  never  began  to  be  a Son ; he  is  the  Son  of  the  Father,  and 
yet  never  began  to  have  a Father;  he  is  a Branch  of  the  King  of  ages,  and 
yet  in  the  ages  past  was  never  younger ; surely  all  the  relations  of  son  and 
father  in  the  world,  are  but  a shadow  of  this  relation  betwixt  God  and 
Christ;  it  is  so  near,  that  though  they  were  two,  (as  in  all  relations  there 
must  needs  be  relatum  and  correlatum)  yet  Christ  speaks  of  them,  as  if 
they  were  but  one,  “I  and  my  Father  are  one,”  John  10:30.  If  then 
the  Father  should  deny  him  any  thing,  he  should  deny  himself,  or  cease  to 
be  one  with  his  Son,  which  can  never  be.  Christ  is  God’s  Son,  his  natural 
Son,  his  beloved  Son,  “This  is  my  beloved  Son,  in  whom  I am  well-pleased,” 
saith  God,  Matth.  3 : 17.  0 then!  how  prevalent  must  Christ’s  interces- 

sions be  with  God  ? 

4.  That  Christ  is  God  himself,  not  only  God’s  Son,  but  God  himself; 
how  powerful  in  this  respect  must  his  intercessions  be  unto  the  Father  ? It 
is  true,  that  Christ  is  another  subsistence  and  person  from  the  Father,  but 
Christ  is  one  and  the  same  God  with  the  Father;  Christ  is  the  very  essen- 
tial, substantial,  and  noble  representation  of  God  himself;  Christ  is  the 
very  self  of  God,  both  God-sending,  and  God-sent : Christ  is  the  fellow  of 
God;  “awake,  0 sword,  against  my  shepherd,  and  against  the  man  that  is 
my  fellow,”  Zech.  13  : 7.  Nay,  Christ  is  God,  and  not  another  God,  but 
one  God,  “ God  of  God,  light  of  light,  very  God  of  very  God,  begotten, 
not  made,  being  of  one  substance  with  the  Father,  by  whom  all  things 
were  made.”  Can  we  imagine  now  that  God  himself  should  be  denied  any 
boon  of  God  himself?  If  God  sometimes  spake  to  his  servants,  “Ask  of 
me,  command  ye  me  concerning  all  the  work  of  mine  hands,”  Isa.  45 : 11. 
Will  not  God  much  rather  say  to  God,  “Ask  of  me,  and  1 shall  give  thee 


LOOKING  UNTO  JESUS. 


575 


CHAP.  I.] 

the  heathen  for  thine  inheritance,  and  the  uttermost  parts  of  the  earth  for 
thy  possession  ?”  Psalm  2 : 8.  We  have  brought  it  now  so  near,  that  if 
God  be  God,  and  God  be  omnipotent,  that  he  can  do,  and  can  have  whatso- 
ever he  pleases;  then  Christ  being  one  God  with  his  Father,  he  must  needs 
prevail ; it  is  but  ask  and  have,  let  him  ask  what  he  will. 

5.  That  Christ  is  God’s  darling  upon  this  very  account,  because  he  inter- 

cedes for  his  people,  “ Therefore  doth  my  Father  love  me,  because  I lay 
down  my  life  that  I might  take  it  again,”  John  10  : 17.  I lay  it  down  by 
suffering,  and  take  it  up  again  by  arising,  ascending  up  into  heaven,  and 
interceding  there;  and  “ therefore  doth  my  Father  love  me.”  0 the  love 
of  God  to  Christ,  and  of  God  in  Christ  to  all  his  saints  ! “ God  so  loved 

the  world,  that  he  gave  his  Son,”  and  Christ  so  loved  the  world,  “ that  he 
gave  himself;”  and  now  again,  because  Christ  gave  himself,  and  his  gift  is 
as  a sweet-smelling  savor  unto  God,  therefore  God  loves  Christ;  0 what  a 
round  of  love  is  here  ! “ God  loves  Christ,  and  Christ  loves  us,  and  the 
Father  loves  Christ  again  for  loving  of  us.”  There  is  not  an  act  of  Christ  in 
his  work  of  our  redemption,  but  the  Father  looks  on  it  with  love  and  liking. 
At  his  baptism,  Lo,  a voice  came  from  heaven,  saying,  “ This  is  my  beloved 
Son,  in  whom  I am  well-pleased,”  Matth.  3 : 17  ; at  his  death,  “ He  seeth 
all  the  travail  of  his  soul,  and  is  satisfied,”  Isa.  53  : 11 ; at  his  ascension, 
he  heareth  of  the  intercessions  of  his  soul,  and  he  is  delighted;  Christ’s 
intercessions  are  God’s  music,  and  therefore,  as  sometimes  Christ  spoke  to 
his  spouse,  so  God  speaks  to  Christ,  “ Let  me  see  thy  countenance,  let  me 
hear  thy  voice,  for  sweet  is  thy  voice,  and  thy  countenance  is  comely,”  Sol. 
Song  2 : 14.  Now  Christ’s  intercessions  must  needs  prevail,  when  God 
loves  Christ  for  his  intercessions’  sake,  if  before  the  world  was  made,  the 
Son  was  his  Father’s  darling,  (for  so  it  is  said),  “ When  he  appointed  the 
foundations  of  the  earth,  then  I was  by  him  as  one  brought  up  with  him, 
and  I was  daily  his  delight,”  Prov.  8 : 29,  30.  In  the  original,  delights, 
intimating  that  the  eternal  Son  was  variety  of  delights  to  his  Father.  0 
then  ! what  delights,  what  variety,  what  infinity  of  delights  hath  God  in 
Christ  now  interceding  for  us  ? What  a dear  darling  is  Christ  to  God, 
when  not  only  he  stands  by  him,  but  he  represents  to  him  all  the  elect  from 
the  beginning  to  the  end  of  the  world,  q.  d.  “ See,  Father,  look  on  my 
breast,  read  here  all  the  names  of  those  thou  hast  given  me,  as  Adam  and 
Abraham,  and  Isaac,  and  Jacob;  of  the  twelve  tribes,  and  of  the  twelve 
apostles,  of  all  the  martyrs,  professors,  and  confessors  of  the  law  and 
gospel : I pray  for  them,  I pray  not  for  the  world,  but  only  for  them,  for 
they  are  mine.  Methinks  I hear  God  answer,  What,  my  Son  ! and  what, 
the  Son  of  my  womb  ! and  what,  the  Son  of  my  vows  ! hast  thou  begotten 
me  thus  many  sons  ? And  are  all  these  minQ  ? Why  then,  ask  what  thou 
wilt,  and  have  what  thou  pleasest;  I am  as  strongly  inclined  and  disposed 
to  give  thee  thy  asking,  as  thou  wouldst  have  it;  it  is  my  joy,  my  delight, 
my  pleasure,  to  save  these  souls,  and  surely  the  pleasure  of  the  Lord  shall 
prosper  in  thy  hands.” 

6.  That  Christ  is  God’s  commander,  (I  speak  it  with  reverence,)  as  well 
as  petitioner;  it  is  a phrase  given  to  the  servants  of  God,  “Command  ye 
me,”  Isa.  45  : 11.  And  may  we  not  give  it  to  the  Son  of  God  ? Christians ! 
God  is  as  ready  to  do  us  service  as  if  we  had  him  at  command,  “This  is 
the  confidence  that  we  have  in  him,  that  if  we  ask  any  thing  according  to 
his  will  he  heareth  us,”  1 John  5 : 14.  And  in  this  sense,  we  may  boldly 
say,  That  God  the  Father  is  as  ready  to  hear  Jesus  Christ,  as  if  he  had  him 
at  command  ; not  that  in  deed  and  reality  he  commands  God,  but  that  in 
deed  and  truth  he  commands  all  below  God,  and  he  commands  all  in  the 
stead  of  God.  And  to  this  purpose  is  that  voice  of  God,  “ I have  set  my 
King  upon  my  holy  hill  of  Zion,”  Psal.  2 : 6.  And  why  my  King?  I 


576  LOOKING  UNTO  JESUS.  [BOOK  IY. 

dare  not  say  he  is  God’s  King,  as  if  God  were  Christ’s  inferior,  or  Christ’s 
subject ; God  forbid  ! Why  then  my  King?  I answer,  He  is  God’s  King, 
because  appointed  by  God ; or  he  is  God’s  King,  because  he  rules  in  the 
stead  of  God,  “ The  Father  judgeth  no  man,  but  hath  committed  all  judg- 
ment unto  the  Son,”  John  5 : 22.  God  hath  given  away  all  his  prerogatives 
unto  Jesus  Christ,  so  that  now  the  King  of  saints  can  do  what  he  will  with 
God,  and  with  all  the  world,  only  it  follows,  “Ask  of  me,  and  I will  give 
thee  the  heathen  for  thine  inheritance,”  As  if  the  Father  should  have  said, 
“ I cannot  deny  thee,  and  yet,  0 my  Son  ! I would  have  thee  ask,  do  what 
thou  wilt  in  heaven,  earth,  and  hell;  I have  not  the  heart,  indeed  I have 
not  the  power  to  deny  thee  any  thing,  only  acknowledge  this  power  to  be 
originally  in  myself,  that  all  that  honor  the  Son,  may  honor  the  Father,  and 
all  that  honor  the  Father,  may  honor  the  Son.”  These  are  the  terms  be- 
twixt God  the  Father,  and  God  the  Son ; Oh  then  ! how  powerful  and  pre- 
vailing are  Christ’s  intercessions  with  his  Father?  If  he  asks  who  hath 
power  to  command,  there  is  little  question  of  prevailing  in  his  suit.  We 
have  heard  in  our  days  of  a suit  managed  with  a petition  in  one  hand,  and 
a sword  in  the  other,  and  what  the  effect  is  all  now  can  tell.  As  a king, 
who  sues  for  peace,  backed  with  a potent  army,  able  to  win  what  he  entreats 
for,  must  needs  treat  more  effectually ; so  Christ,  suing  to  his  Father  for  his 
saints,  with  a power  sufficient  to  obtain  what  he  sues  for,  he  must  needs 
effect  what  his  desires  may  be.  It  is  well  observed,  “ That  Christ  first  is 
said  to  sit  at  God’s  right  hand,  and  then  to  intercede ; he  treats  the  salva- 
tion of  sinners,  as  a mighty  prince  treats  the  giving  up  of  some  town,  which 
lies  seated  under  a castle  of  his  that  commands  the  town.”  Or  he  treats 
the  salvation  of  sinners  as  a commander  treats  the  surrendering  of  a person 
already  in  his  hands ; it  is  beyond  God’s  power  (I  speak  it  with  submission) 
to  deny  his  Son  in  any  thing  he  asks ; if  the  Lord  sometimes  cried  out  to 
Moses,  like  a man  whose  hands  are  held,  “Let  me  alone,”  Exod.  32  : 10, 
Flow  much  more  doth  Christ’s  intercession  bind  God’s  hands,  and  command 
all  in  heaven,  earth,  and  hell?  Hence  we  say,  That  God  the  Father  hath 
divested  himself  of  all  his  power,  and  given  the  keys  into  Christ’s  own 
hands,  “ I am  he  that  liveth,  and  was  dead.  And  behold  I am  alive  for 
evermore,  Amen,  and  have  the  keys  of  hell  and  death,”  Rev.  1 : 18.  There 
is  no  man  goes  to  hell,  but  he  is  locked  in  by  Jesus  Christ,  and  there  is  no 
man  goes  to  heaven,  but  he  is  locked  in  there  by  Jesus  Christ,  he  hath  the 
keys  of  all  men’s  eternities  hanging  at  his  own  girdle  : if  he  but  say, 
“ Father,  I will  that  this  man,  and  that  woman  should  inherit  heaven;” 
the  Father  cannot  but  reply,  My  Son,  I have  no  power  to  deny  thy  suit, 
thou  hast  the  keys  of  heaven  in  thine  own  hand,  be  it  even  as  thou  wilt. 

7.  I shall  only  add  this  on  the  Father’s  part,  That  God  is  Christ’s  com- 
mander to  this  office,  as  well  as  Christ  is  God’s  commander  in  this  office. 
O why  should  we  have  hard  thoughts  of  God  the  Father,  more  than  of 
God  the  Son  ? Is  he  not  as  willing  of  our  salvation  as  Jesus  Christ?  Surely 
it  was  the  oath  of  God,  (I  mean  of  God  the  Father,)  As  I live  saith  the 
Lord,  I would  not  have  the  death  of  a sinner,  but  that  the  wicked  turn 
from  his  sin  and  live,  Ezek.  33  : 11.  Was  not  this  the  first  salute  of  God 
to  Christ,  when  he  first  entered  into  heaven,  “Sit  down  here  on  this  throne, 
and  ask  what  thou  wilt  of  thy  Father  ?”  Nay,  did  not  the  Father  prevent 
the  Son,  in  laying  his  commands  upon  him  to  ask,  before  the  Son  opened 
his  mouth  to  speak  a word,  by  way  of  any  requests  to  God  his  Father? 
“ Thou  art  my  Son,  this  day  (even  this  day  of  thy  resurrection,  ascension, 
session,)  have  I begotten  thee,  ask  of  me,  and  I shall  give  thee  the  heathen 
for  thine  inheritance,  and  the  uttermost  parts  of  the  earth  for  thy  posses- 
sion,” Psal.  2 : 7,  8,  q.  d.  “ Come  Son,  thou  art  my  Son,  this  day  have  I 
begotten  thee,  and  though  I have  begotten  thee  from  all  eternity,  yet  this 


CHAP.  I.] 


LOOKING  UNTO  JESUS. 


577 


day,  and  every  day,  I am  begetting  thee  still : I said  to  thee  at  thy  resur- 
rection, This  day  have  I begotten  thee ; and  I said  to  thee  at  thy  ascension, 
This  day  have  I begotten  thee ; and  now  ask,  and  be  not  shy,  nor  modestly 
backward  in  petitioning;  I command  thee  to  this  office,  I make  thee  here 
the  great  Master  of  requests  in  heaven ; others  may  pray  out  of  charity, 
but  none  but  thyself  in  a way  of  justice,  authority,  and  office;  and  there- 
fore ask  boldly  and  largely,  open  thy  mouth  wide,  and  I will  fill  it.”  0 
what  a demonstration  of  love  is  this,  not  only  to  Christ,  but  to  us  in  Christ, 
that  when  man  had  offended  his  God,  broken  covenant  with  God,  and  turned 
enemy  to  God,  and  then  God  the  Father  should  seek  peace  with  man,  offer 
conditions  of  peace  to  man,  and  for  that  purpose  should  appoint  a Mediator, 
an  Intercessor,  and  call  his  own  Son  to  that  office ; and  now  he  is  in  heaven, 
that  he  should  bid  him  do  his  office,  and  ask  freely,  so  that  if  the  elect  be 
not  saved,  it  should  be  laid  on  the  score  of  Christ,  for  the  Father  is  most 
willing : “ Surely  here  is  more  than  intimation  of  the  Father’s  inclination 
to  accept  of  Christ’s  intercessions  on  our  behalf.”*  We  may  read  here,  that 
the  Father’s  heart  is  as  much  towards  us,  as  Christ’s  own  heart,  Oh  ! he  is 
full  of  bowels,  he  is  gentle  and  easy  to  be  entreated;  Christ  needs  not  much 
ado  to  get  his  grant,  “ Christ  adds  not  by  his  intercession  one  drop  of  love 
to  the  heart  of  God ; only  he  draws  it  out,  which  otherwise  would  have 
been  stopped,  nor  doth  he  broach  it  before  his  Father  command  him  to  it.” 
Oh  then ! how  powerful  and  prevailing  must  Christ’s  intercessions  be. 

Sect.  X. — Of  the  reasons  of  Christ’s  Intercessions. 

10.  What  are  the  reasons  of  this  great  transaction  of  Christ’s  interces- 
sion for  his  people  ? I answer, 

1.  It  is  the  Father’s  -will  that  it  should  be  so;  he  called  Jesus  Christ  to 
this  office,  the  command  of  God  is  upon  Jesus  Christ,  “Ask  what  thou  wilt 
for  thy  redeemed  ones,  I willingly  engage  myself  to  grant,  only  it  is  my 
pleasure  thou  shouldst  ask as  sometimes  he  said  to  the  house  of  Israel, 
“I  the  Lord  have  spoken,  and  I will  do  it;  notwithstanding  I will  yet  for 
this  be  inquired  of  by  the  house  of  Israel,  to  do  it  for  them,”  Ezek.  36  : 
36,  37.  So  saith  God  to  Christ,  “ I the  Lord  have  spoken,  and  I will  do 
it,  only,  my  Son,  I will  be  inquired  of  by  thee.”  I look  upon  this  as  the 
main  reason  of  Christ’s  intercession,  “ Even  so  Father,  for  so  it  seemeth  good 
in  thy  sight ;”  it  is  God’s  will  that  Christ  should  intercede. 

2.  It  is  the  Father’s  love  to  engage  his  Son  for  his  own  people.  0 the 
comfort  of  a sound  Christian  in  this  respect ! What ! art  thou  in  temptation, 
or  desertion?  Surely  Christ  is  engaged  by  God  to  petitiou  for  thee;  thou 
hast  put  up  many  petitions  to  Christ,  and  he  hath  put  them  all  up  unto 
God ; he  could  do  no  otherwise,  for  he  is  in  place  an  advocate,  to  mention 
and  plead  such  causes  as  are  moved  to  him.  Methinks  1 imagine  God  thus 
bespeaking  his  Son ; “ See  thou  do  this  poor  soul  good,  my  Son ; here  is 
for  him  according  to  all  he  needs,  only  ask  according  to  what  thou  k nowest 
will  make  him  happy  ; must  he  have  my  Spirit,  my  comforting  Spirit?  Will 
no  less,  no  cheaper  thing  serve  his  turn  ? Then  there  it  is.”  Oh  how  is 
Christ  engaged  now  to  petition  for  them  whom  God  loves* and  for  whom  he 
gave  himself?  Surely  if  Christ  should  leave  to  intercede  for  such,  he  would 
displease  his  Father,  which  we  know  he  would  not  do,  he  would  undergo 
hell  first. 

3.  It  is  Christ’s  own  inclination  to  do  his  office  : the  power  that  Christ 
hath  for  the  good  of  sinners  is  necessarily  acted  : as  the  sun  shines  upon  all 
the  world,  and  it  cannot  do  otherwise,  so  Christ  the  Sun  of  righteousness 
shines  or  intercedes  for  all  his  saints,  and  he  can  do  no  less : what  is  the 


* Goodwin,  Christ  exalted. 


37 


578  LOOKING  UNTO  JESUS.  [BOOK  IV, 

will  of  the  Father,  the  will  of  Christ,  (I  mean  the  will  of  Christ  naturally, 
not  artificially  in  a way  of  self-denial,  as  God’s  will  is  said  to  be  our  will) 
so  that  what  the  Father  would  have  Christ  own,  he  cannot  but  own  ; for  the 
same  Spirit  is  in  Christ,  which  is  in  the  Father,  and  in  the  self-same  mea- 
sure ; as  God  is  captivated  with  love  towards  all  captives,  so  am  I,  saith 
Christ;  as  God  would  have  all  to  be  saved,  and  to  come  to  the  knowledge 
of  the  truth,  so  would  1 too,  saith  Christ.  The  very  same  bottomless  sea 
of  love,  that  fluctuates  in  my  Father’s  breast,  is  in  my  breast,  for  I and  the 
Father  are  one,  John  10  : 30. 

4.  It  is  Christ/s  honor  to  intercede : hereby  is  the  crown  set  on  Christ’s 

head,  much  honor  and  glory  redounds  to  Jesus  in  this  very  respect.  I be- 
lieve all  the  work  that  is  done  in  heaven,  is  Christ’s  interceding,  and  the 
saints  and  angels’  praising;  Christ  intercedes  for  ever,  and  the  four  beasts, 
and  four  and  twenty  elders  sing  for  ever,  Rev.  4 : 8,  9,  10,  11.  An  argu- 
ment of  Christ’s  honor,  by  Christ’s  intercession,  is  given  in  thus  by  Mr. 
Goodwin  :*  if  it  were  not  for  Christ’s  intercession,  now  would  the  office  of 
Christ’s  priesthood  be  out  of  work  : and  this  reason  is  more  than  intimated, 
Heb.  7 : 24,  25.  “ This  man  because  he  continueth  ever,  hath  an  unchange- 
able priesthood  ;”  and  the  work  of  priesthood  is  interpreted,  verse  25.  “ To 

make  intercession  for  ever.”  The  meaning  of  this  is,  that  God  would  not 
have  him  continue  to  be  a priest  in  title  only,  or  in  respect  only  of  a service 
past,  and  so  to  have  only  the  honor  of  priesthood  perpetuated  to  him,  out 
of  the  remembrance  of  what  he  once  had  done:  but  God  would  have  him 
to  enjoy  as  the  renown  of  the  old,  to  a perpetual  spring  of  honor  by  this 
new  work  of  intercession,  and  so  to  preserve  the  verdure  of  his  glory  ever 
fresh  and  green  ; and  the  sum  of  the  apostle’s  reasoning  is  this,  that  seeing 
himself  was  to  be  for  ever,  so  his  work  of  priesthood  should  be  for  ever, 
that  so  his  honor  might  be  preserved  and  continued  for  ever  also. 

5.  It  is  Christ’s  love  to  his  saints;  his  heart  is  so  enamored  with  his 
saints,  that  therefore  he  intercedes  for  them  for  ever;  love  is  as  strong  as 
death  ; it  is  never  weary  of  doing  good  for  the  party  beloved  ; now  Christ’s 
saints  are  Christ’s  love;  “ My  sister,  my  love,  my  dove,”  Sol.  Song  5 : 2. 
The  saints  in  Christ’s  book  are  as  so  many  jewels,  “And  they  shall  be  mine, 
saith  the  Lord  of  hosts,  in  that  day  when  I make  up  my  jewels,”  Mai.  3 : 
17.  The  saints  are  Christ’s  only  choice,  the  very  flower  of  the  earth,  “ You 
have  I chosen  out  of  the  world,”  John  15  : 19,  and  ye  are  “ my  people,  my 
chosen,”  Isa.  43  : 20.  All  the  world  is  Christ’s  refuse,  and  kings  are  but 
mortar  to  him,  only  the  saints  are  Christ’s  chosen,  they  are  they  whom  the 
Lord  in  his  eternal  counsels  hath  set  apart  for  himself,  “ But  know  (saith 
the  Psalmist)  that  the  Lord  hath  set  apart  him  that  is  godly,”  Psal.  4 : 3. 
The  saints  are  Christ’s  image,  i.  e.  the  resemblance  of  Christ  in  all  that 
which  is  his  chief  excellency,  I mean  in  his  righteousness  and  holiness;  as 
if  1 would  take  the  picture  of  a man,  I would  not  draw  it  to  resemble  his 
back  parts,  but  as  near  as  I could,  I would  draw  it  to  life,  the  very  face  and 
countenance  : so  are  the  saints  the  very  picture,  the  image,  the  draught  of 
God  to  his  top  excellency.  The  saints  are  in  covenant  with  Jesus  Christ, 
and  therefore  in  nearer  relation  than  any  others,  hence  it  is  that  they  are 
called  the  portion  of  God,  the  treasure  of  God,  the  peculiar  people  of  God, 
those  that  God  and  Christ  doth  satisfy  themselves  in,  those  that  God  and 
Christ  have  set  their  hearts  on  ; the  children  of  God  the  Father,  the  very 
spouse  and  bride  of  God  the  Son ; in  some  respect  nearer  than  the  angels 
themselves,  for  the  angels  are  not  so  married  to  Christ  in  a mystical  union, 
as  God’s  people  are ; now  is  it  any  wonder  that  those  who  are  so  very  dear 
to  Christ,  should  be  in  the  prayers  of  Christ?  If  they  were  so  much  in 


* Goodwin’s  Christ  set  forth. 


LOOKING  UNTO  JESUS. 


5T9 


CHAP.  I.] 


his  heart.,  that  sometimes  he  shed  his  blood  for  them,  will  he  not  now  in- 
tercede for  them  ? 0 yes ! to  this  end  he  carries  them  on  his  breast  or 

heart,  as  near  as  near  may  be,  that  they  may  be  in  a continual  remembrance 
before  the  Lord  for  ever : his  very  love  compels  him  to  this  office,  to  inter- 
cede for  them. 

6.  It  is  Christ’s  delight  to  intercede  for  his  saints.  Before  the  world 

was,  u his  delights  were  with  the  sons  of  men,”  Prov.  8 : 31.  And  when 
the  fulness  of  time  came,  then  said  he,  “ Lo,  I come,  in  the  volume  of  thy 
book  it  is  written  of  me,  I delight  to  do  thy  will  0 my  God,”  Psa.  40  : 7,  8. 
And  what  was  that,  but  to  be  with  the  sons  of  men  ? He  knew  that  was 
his  Father’s  pleasure,  and  in  respect  of  himself,  he  had  a delight  to  live  with 
them,  and  to  die  for  them  : and  no  sooner  he  entered  into  heaven,  but  there 
he  delights  to  .officiate  still  in  behalf  of  the  sons  of  men ; he  carries  their 
names  on  his  heart  there,  and  though  some  of  their  persons  be  on  earth,  and 
he  in  his  bodily  presence  is  in  heaven,  yet  distance  of  place  cannot  deaden 
his  delights  in  the  remembrance  of  them ; he  is  ever  minding  his  Father  of 
his  people  in  the  nether  world  ; he  tells  them  that  they  are  his  all  in  all 
upon  the  earth,  aud  all  his  joy,  and  all  his  delight,  all  his  portion  ; as  men 
use  to  give  portions  to  their  children,  so  God  having  but  one  Son  by  eternal 
generation,  he  hath  given  the  elect  unto  him  as  his  portion ; and  hence  he 
makes  it  his  great  business  in  heaven,  to  provide  mansions  for  his  portion, 
to  take  up  God’s  heart  for  his  portion,  to  beg  favor  and  love  for  his  portion. 
Here  is  the  joy  of  Christ  in  heaven,  in  going  to  his  Father,  and  telling  him, 
“ Why  Father,  I have  a small  portion  yet  on  earth,  and  because  they  are  on 
earth,  they  are  still  sinning  against  thy  Majesty,  but  I have  suffered  and 
satisfied  for  their  sins,  and  hither  am  I come  to  mind  thee  of  it,  and  contin- 
ually to  get  out  fresh  pardons  for  new  sins ; come,  look  on  my  old  satisfac- 
tion, didst  thou  not  promise?  Is  it  not  in  the  articles  of  agreement  betwixt 
thee  and  me,  that  I should  see  of  the  travail  of  my  soul,  and  should  be  satis- 
fied ? Didst  thou  not  say,  That  because  I poured  out  my  soul,  therefore 
thou  wouldest  divide  me  a portion  with  the  great,  and  the  spoil  with  the 
strong?  Isa.  53  : 11, 12.  0 my  Father  ! now  I make  intercession  for  the 

transgressors  ; give  me  out  pardons  for  an  hundred  thousand  millions  of  sins ; 
thou  hast  said  and  sworn  that  thou  hast  no  pleasure  in  the  death  of  sinners, 
and  it  is  my  pleasure,  my  joy,  my  infinite  delight  to  save  sinners,  these  are 
my  seed,  my  portion,  my  redeemed  ones,  and  therefore  let  them  be  saved. ” 
Thus  Christ  intercedes,  and  his  delight  is  in  his  saints,  as  knowing  it  to  be 
his  Father’s  mind,  draws  him  on  to  this  intercession ; indeed  this  reason 
hangs  upon  that  primary  and  first  reason  : it  is  God’s  will  that  Christ  should 
intercede,  and  it  is  Christ’s  delight  to  do  the  will  of  his  Father  in  heaven, 
“ I delight  to  do  thy  will,  0 my  God.” 

7.  It  is  Christ’s  compassion  that  causeth  intercession.  u Christ  is  such 
an  high-priest  (saith  the  apostle)  as  cannot  but  be  touched  with  the  feeling 
of  our  infirmities.  He  was  in  all  points  tempted  like  as  we  are,  yet  without 
sin,”  Hob.  4 : 15.  When  he  was  on  earth  he  felt  our  infirmities,  frailties, 
miseries,  and  as  a man  that  hath  felt  the  stone,  or  gout,  or  fever,  or  especially 
that  has  felt  soul-troubles,  cannot  but  compassionate  those  that  are  in  the 
like  condition  ; so  Christ  having  had  the  experience  of  our  outward  and 
inward  sufferings,  he  cannot  but  compassionate  us ; and  hence  it  is, 
(bis  very  compassions  moving)  that  he  intercedes  to  his  Father  on  our  be- 
half. It  is  observed,  That  the  very  office  or  work  of  the  high-priest,  was  to 
sympathize  with  the  people  of  God;  only  in  the  case  of  the  death  of  his 
kindred,  he  was  not  as  others,  to  sympathize  or  mourn;  but  Jesus  Christ 
goes  beyond  all  the  high-priests  that  ever  were  before  him  ; he  doth  fully 
sympathize  with  us,  not  in  some,  but  in  all  conditions,  “ In  all  our  afflic- 
tions, he  is  afflicted,”  Isa.  03  : 9.  I believe  Christ  hath  carried  a man’s 


580 


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[BOOK  IV. 


heart  up  with  him  to  heaven ; and  though  there  he  no  passions  in  him  as  he  is 
God,  yet  the  flower,  the  blossom,  the  excellency  of  all  these  passions,  (which  we 
call  compassions)  are  infinitely  in  him  as  he  is  God  ; he  striketh,  and  trieth, 
and  yet  he  pitieth  ; when  Ephraim  bemoaneth  himself,  God  replies,  (<  Is 
Ephraim  my  dear  son  ? Is  he  a pleasant  child  ? For  since  I spake  against 
him,  I do  earnestly  remember  him  still,  therefore  my  bowels  are  troubled 
for  him,”  Jer.  31 : 20.  Surely  there  is  a violence  of  heavenly  passion  in 
Christ’s  heart  as  God  man,  which  makes  him  break  out  into  prayer  to  God, 
and  into  compassion  towards  men  : 0 that  tempted  souls  would  consider 
this ; It  may  be,  Christ  is  giving  you  a cup  of  tears  and  blood  to  drink  ; 
but  who  knows  what  bowels,  what  turnings  of  heart,  what  motions  of  com- 
passion are  in  Jesus  Christ  all  the  while  ? Those  who  feel  the  fruit  of 
Christ’s  intercessions  know  this,  and  cannot  but  subscribe  to  this  truth,  u 0 
ye  of  little  faith,”  why  do  ye  doubt  of  Christ’s  bowels?  Is  he  not  our  com- 
passionate high-priest  ? Hath  not  the  tenderest,  meekest,  mildest  heart  of 
a man  that  God  possibly  can  form,  met  with  the  eternal  and  infinite  mercy 
of  God  himself  in  Jesus  Christ  ? You  have  heard  that  Christ  in  both 
natures  is  our  high-priest,  mediator,  intercessor ; and  if  either  God  or  man 
know  how  to  compassionate,  Christ  must  do  it.  0 the  bowels  of  Christ ! 
“ He  is  touched  (saith  the  apostle)  with  the  feeling  of  our  infirmities,  Heb. 
4 : 15.  It  is  an  illusion  to  the  rolled  and  moved  bowels  of  God,  in  Jer.  31 : 
20.  Christ  in  heaven  is  burning  and  flaming  in  a passion  of  compassion 
towards  his  weak  ones,  and  therefore  he  pleads,  intercedes,  and  prays  to 
God  for  them. 

Thus  far  we  have  propounded  the  object,  which  is  Christ’s  inter- 
cession; our  next  work  is  to  direct  you  how  to  look  upon  Jesus  in  this 
respect. 


CHAPTER  II. 

Sect.  I. — Of  knowing  Jesus  as  carrying  on  the  great  work  of  our  salva- 
tion, in  his  intercession. 

1.  Let  us  know  Jesus  carrying  on  this  great  work  of  our  salvation  in 
his  intercession.  Is  it  not  a rare  piece  of  knowledge  to  know  what  Christ  is 
now  doing  in  heaven  for  us  on  earth  ? If  I had  a weighty  suit  at  court,  on 
which  lay  my  estate  and  life,  if  I knew  that  I had  a friend  there  that 
could  prevail,  and  that  he  was  just  now  moving  in  my  behalf,  were  not  this 
worth  the  knowledge  ? I dare  say  in  the  behalf  of  all  believers  in  the 
world,  Christ  is  now  interceding  for  us  at  the  right  hand  of  God,  ever  since 
his  ascension  into  heaven  he  hath  been  doing  this  work ; it  is  a work  already 
of  above  sixteen  hundred  years,  and  summer  and  winter,  night  and  day, 
without  any  tiredness  of  spirit,  Christ  hath  been  still  praying,  still  interced- 
ing, Christ’s  love  hath  no  vacation,  no  cessation  at  all,  yea,  even  now  whilst 
you  read  this,  Christ  is  acting  as  an  advocate  for  you,  Christ  hath  your 
names  engraven  as  a seal  on  his  heart,  and  standing  right  opposite  to  the 
eye  of  his  Father,  the  first  opening  of  the  eye-lids  of  God  is  terminated  upon 
the  breast  of  Jesus  Christ ; is  not  this  worth  the  knowledge  ? 0 my  soul ! 

leave  off*  thy  vain  studies  of  natural  things  ! if  they  do  not  conduce  some 
way  or  other  to  the  right  understanding  of  this,  they  are  not  worth  the  while ; 
what  is  it  for  an  Aristotle  to  be  praised  where  he  is  not,  and  to  be  damned 
where  he  is  ? 0 the  excellency  of  the  knowledge  of  Jesus  Christ ! such  a 

knowledge,  if  true,  is  no  less  than  saving.  Come,  study  his  intercession  in 
all  the  former  particulars;  I have  run  them  over,  for  the  work  is  swoln 
under  my  hands,  and  I would  now  abbreviate;  only  remember  this,  that  in 


CHAP.  II.]  LOOKING  UNTO  JESUS.  581 

Christ’s  intercession  are  many  secrets  which  we  must  never  know  on  this 
side  of  heaven.  Oh  ! take  heed  of  entering  into  this  labyrinth  without  the 
clew  of  the  word;  above  all,  desire  the  guidance  of  the  Spirit  to  enlighten 
thy  darkness,  and  whatever  thou  knowest,  “ know  it  still  for  thyself.” 

Sect.  II. — Of  considering  Jesus  in  that  respect. 

2.  Let  us  consider  Jesus  carrying  on  this  work  of  our  salvation  in  his 
intercession  : many  of  God’s  people  have  found  the  benefit,  and  for  my 
part  I cannot  but  approve  of  it,  as  an  excellent,  quickening  and  enliven- 
ing duty  to  be  much  in  a way  of  meditation,  or  consideration,  especially 
when  we  meet  with  such  a blessed  subject  as  this  is,  “ My  meditation  of 
him  shall  be  sweet,  (saith  David),  I will  be  glad  in  the  Lord,”  Psalm  104  : 
84.  It  is  enough  to  make  a meditation  sweet  and  refreshing,  when  it  is 
conversant  about  such  a subject,  as  Christ’s  intercession ; is  it  not  as  in- 
cense, a sweet  odor,  and  perfume  with  God  himself?  And  shall  not  each 
thought  of  it  be  sweet  to  us  ? Come,  let  us  be  serious  in  this  duty ; and 
that  we  may  do  it  thoroughly,  let  us  consider  it  in  these  several  particulars. 
As, 

1.  Consider  of  the  nature  of  Christ’s  intercession  : what  is  it  but  the 
gracious  will  of  Christ  fervently  desiring  that  for  the  virtue  of  his  death 
and  sacrifice,  thy  person  and  performances  might  be  accepted  of  God  ? As 
Christ  on  earth  gave  himself  to  the  death,  even  to  the  death  of  the  cross, 
for  the  abolition  of  sin,  so  now  in  heaven  he  prays  the  Father,  “ by  his 
agony  and  bloody  sweat,  by  his  cross  and  passion,  by  his  death  and  sacri- 
fice,” that  thy  sins  may  be  pardoned,  thy  service  accepted,  and  thy  soul 
saved.  This  is  the  will  of  Christ,  even  thy  justification,  sanctification, 
and  salvation  ; and  accordingly  he  presents  his  will,  “Father,  I will  that 
all  those  privileges  flowing  from  my  death,  may  be  conferred  on  such  a 
person  by  name ; such  a soul  is  now  meditating  and  considering  of  my  in- 
tercession, and  my  will  is,  that  his  very  meditation  may  find  acceptance 
with  God.”  0 what  workings  would  be  in  thy  heart  and  spirit,  if  thou 
didst  but  consider,  that  Christ  even  now  were  speaking  his  will,  that  thy 
person  and  duty  might  both  find  acceptance,  and  be  well  pleasing  with 
God. 

2.  Consider  of  the  person  that  intercedes  for  thee,  it  is  Christ  in  both 
natures,  it  is  thy  Mediator,  the  middle  one  betwixt  God  and  man  ; in  this 
respect  thou  mayest  consider  him  as  one  indifferent,  and  equally  inclining 
to  either  party,  like  a pair  of  scales  that  hang  even,  neither  side  lifted  up,  or 
depressed  more  than  the  other : “ a Mediator  is  not  of  one,”  saith  the 
apostle,  Gal.  8 : 20.  Christ  indifferently  partook  of  both  natures,  Godhead, 
and  manhood,  so  that  he  might  be  fit  to  stand  in  the  gap  between  his  Father 
and  us ; he  is  a priest  according  to  both  natures ; he  is  a days-man  wholly 
for  God,  and  a days-man  wholly  for  us,  and  on  our  side. 

8.  Consider  of  the  person  to  whom  Christ  intercedes;  is  it  not  to  his 
Father  ? Thou  art  sure  to  speed  well,  0 my  soul ! for  God  is  the  Father 
of  thy  intercessor.  If  I had  a suit  to  some  majesty,  and  the  prince  would 
but  mediate,  I might  hope  to  speed;  Christ’s  is  God’s  prince,  as  I may  call 
him,  and  in  respect  of  us,  “ the  first  begotten  of  many  brethren.”  And 
herein  is  thy  rejoicing,  that  the  party  offended  is  Christ’s  own  Father,  and 
in  Christ  thy  Father;  fathers  cannot  be  cruel  to  their  own  dear  children ; 
u What  man  amongst  you,  whom  if  his  son  ask  bread,  he  will  give  him  a 
stone?  Or  if  he  ask  a fish,  will  he  give  him  a serpent?.  If  ye  then  being 
evil  know  how  to  give  good  gifts  unto  your  children,  how  much  more  shall 
your  Father  which  is  in  heaven  give  good  things  to  them  that  ask  him  ?” 
Matth.  7 : 9,  10,  11,  and  especially  if  Christ  himself  ask. 

4.  Consider  of  the  persons  for  whom  Christ  intercedes,  it  is  for  all  the 


582 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 

elect,  and  in  particular  for  thee.  0 the  sweet  of  this  one  meditation  ! if  I 
knew  that  my  name  were  written  in  heaven ; should  I not  (as  Christ  bids 
me)  “ rejoice  in  this?”  Luke  10:20.  Oh!  but  what  is  it  to  have  my 
name  written  in  the  chief  part  of  heaven  ? wbat  is  it  to  have  my  name 
written  in  the  breastplate  of  Jesus  Christ  ? Come,  read  0 my  soul ! is  it 
not  thus  written  ? Isaac,  or  Jacob,  “ I have  prayed,  and  I am  praying  for 
thee  that  thy  faith  fail  not.”  Sure  I am,  that  I would  not  part  with  my 
hope  in  this  privilege  for  all  the  wide  world;  the  very  consideration  of  this 
makes  me  to  esteem  of  all  the  world  as  dross  and  dogs  meat. 

And  Oh  that  ever  the  world,  or  flesh,  or  devil,  should  steal  this  medita- 
tion out  of  my  heart ! Oh  that  ever  I should  forget  that  Christ  is  gone  to 
heaven,  that  he  is  entered  into  the  holy  of  holies,  and  that  he  carries  my 
name  into  the  presence  of  God  the  Father  ! I speak  the  same  to  thee  that 
readest,  if  thou  art  a believer,  there  is  no  doubt  of  it,  but  Christ  is  speak- 
ing a good  word  to  his  Father  in  thy  behalf ; he  can  no  more  forget  thee  in 
his  intercessions,  than  a mother  with  full  breasts  can  forget  her  sucking 
child,  that  she  should  not  have  compassion  on  the  son  of  her  womb ; now, 
if  ever,  look  up  to  Jesus,  yea,  look,  and  never  leave  looking,  till  thou 
spiest  thy  own  name  writ  on  his  heart ; it  is  enough  to  fix  thy  soul,  and  to 
make  it  dwell  on  Jesus  Christ,  thus  carrying  thee  on  his  shoulders,  and 
bearing  thee  on  his  breastplate  for  a memorial  unto  his  Father  in  heaven. 

5.  Consider  of  the  agreement  and  difference  betwixt  Christ’s  interces- 
sions, and  the  intercessions  of  the  high-priests  of  old,  they  did  both  inter- 
cede, but  Christ’s  intercessions  are  ever  in  a more  transcendent  eminent 
■way ; Christ  is  more  faithful  in  his  office  and  place  than  ever  high-priest 
was;  Christ  is  more  compassionate  and  pitiful  than  ever,  high-priest  was ; 
and  hence  it  is,  that  he  hath  the  title  of  polusplanchos , “One  of  many 
commisserations,”  James,  5:11.  All  is  mercy,  and  love,  and  sweetness, 
and  more  than  motherly  affection  that  comes  from  Christ.  0 my  soul ! 
why  shouldst  thou  say  with  Israel,  “ My  way  is  hidden  from  the  Lord,  and 
my  judgment  is  passed  over  from  my  God?”  Isa.  40  : 27.  As  if  Jesus 
Christ  had  left  thee  out  of  the  count  of  his  people,  and  out  of  the  roll  of 
those  whom  he  is  too  look  after?  No,  no;  he  is  a faithful  and  merciful 
high-priest,  far  above  all  the  high-priests  of  the  Old  Testament,  and  if  they 
were  so  careful  not  to  leave  out  of  their  breastplate  one  name  of  all  the 
twelve  tribes,  how  much  more  careful  is  Christ  not  to.  leave  out  thy  name 
in  his  intercession  ? From  this  very  argument  of  Ghrist’s  compassion  and 
Christ’s  faithfulness,  the  apostle  calls  on  us  to  “consider  the  apostle  and 
high-priest  of  our  profession,  Christ  Jesus,  who  was  faithful  to  him  that 
appointed  him,”  Heb.  3 : 1,  2,  above  Aaron,  or  Moses,  or  any  of  the  high- 
priests;  why,  consider  him,  0 my  soul!  this  gospel  high-priest  is  well 
worthy  indeed  of  thy  consideration. 

6.  Consider  of  the  properties  of  Christ’s  intercession  ; is  it  not  heavenly 
and  glorious,  effectual  and  prevailing,  and  of  all  other,  the  transactions  of 
our  salvation  whilst  this  world  lasts,  the  most  perfective  and  consummate? 
O ! give  me  the  intercession  of  Christ  above  all  the  intercessions  of  men  or 
aDgels.  I know  the  saints  on  earth  pray  mutually  one  for  another,  but  they 
pray  not  in  their  own  names,  or  for  their  own  merits,  but  in  the  name  and 
for  the  merits  of  Jesus  Christ;  and  as  for  the  saints  and  angels  in  heaven, 
Cyprian*  and  Jerome  seem  to  grant,  that  they  pray  for  the  state  of  the 
church  militant  ; but  if  so,  they  do  it  only  of  charity  as  brethren,  not  of 
office  as  mediators ; they  do  it  only  for  the  church  in  general,  and  not  for 
any  particular  man  or  member  of  the  militant  church  ; such  an  interces- 
sion as  this,  so  heavenly,  so  effectual,  so  perfective  of  our  salvation,  so  authori- 


* Cyprian  Epist.  Hierome  Lib.  advers.  vigil. 


LOOKING  UNTO  JESUS. 


588 


OHAP.  II.] 


t itive  and  public,  founded  upon  the  satisfactory  merits  of  the  person  inter- 
ceding, is  proper  only  to  Christ.  I would  be  glad  of  the  prayers  of  all  the 
churches  of  Christ  ; 0 that  there  were  not  a saint  on  the  earth,  but  that  I 
were  by  name  in  his  morning  and  evening  prayer,  (whosoever  thou  art  that 
readest  it,  I beseech  thee  pray  for  me)  but  above  all  let  me  have  a property 
in  those  prayers  aud  intercessions  that  are  proper  only  to  Christ ; I am  sure 
then  1 should  never  miscarry;  Christ’s  prayers  are  heavenly,  glorious,  and 
very  effectual. 

7.  Consider  of  the  particulars,  wherein  more  especially  Christ’s  interces- 

sion consists;  Is  it  not  in  the  presenting  of  his  person,  blood,  prayers,  in- 
terpellations? Is  it  not  in  the  presenting  of  our  persons,  performances, 
pleas  or  answers  to  the  accusations  of  Satan  ? Men  little  thiuk  how  busy 
our  Mediator,  sponsor,  solicitor,  and  advocate,  is  now  in  heaven  for  us;  men 
little  think  that  Christ  is  appearing,  and  his  blood  is  crying,  and  his  prayers 
are  ascending,  and  his  robe  of  righteousness  is  covering  us,  and  the  iniquity 
of  our  hdy  things:  0 my  soul!  look  up,  consider  Jesus  thy  Saviour  in 
these  respects  ! 1 am  persuaded,  if  thou  didst  but  know,  if  thou  couldst  but 

see  what  a deal  of  work  Christ  hath  in  hand,  and  how  he  carries  it  on  for 
thy  salvation,  it  would  melt  thy  heart  into  very  tears  of  joy.  Whilst  Christ 
was  on  earth  and  his  mother  had  lost  him,  he  could  then  say,  “ Wist  ye  not 
that  I must  go  about  my  Father’s  business?”  Luke  2 : 49.  Now  Christ  is 
in  heaven,  he  is  about  the  same  business  still ; all  his  employment  in  heaven 
is  to  intercede  for  us,  that  we  may  be  saved  : very  true,  there  is  much  in 
this  intercession  of  Jesus  Christ,  it  is  a tree  of  many  branches,  and  every 
branch  fruitful;  so  that  if  thou  wouldst  enlarge  thy  mediation  in  this  wide 
ocean  of  delights ; there  is  room  enough ; but  herein  I must  leave  thee  in 
the  duty,  for  I can  but  point  at  the  several  particulars  whereon  thou  mayest 
enlarge  : 0 think  on  it,  that  Christ,  and  Christ’s  blood,  and  Christ’s  prayers 
should  be  all  at  work  ! that  Christ  should  play  the  advocate,  and  plead  thy 
cause,  and  perfume  thy  duties  with  his  incense,  and  take  thy  person  in  an 
unperceivable  way  to  God  his  Father,  and  cry  there,  “ 0 my  Father  be  mer- 
ciful to  this  sinner,  pardon  bis  sin,  and  save  his  soul  for  the  sake  of  Jesus  !” 
O blessed  mediation  ! 0 blessed  is  the  man  ! that  on  this  blessed  object 

knows  how  to  meditate  both  day  and  night. 

8.  Consider  of  the  power  and  prevalency  of  Christ’s  intercessions  with  his 
Father.  Is  he  not  to  this  purpose  a priest  to  God,  and  called  thereto  by 
God?  Is  he  not  the  Son  of  God,  yea,  God  himself?  Is  he  not  G-od’s 
darling,  God’s  commander,  as  well  as  petitioner?  Nay,  is  not  the  hand  of 
God  himself  in  this  design  ? Is  not  the  Father’s  heart  as  much  towards  us 
and  our  salvation  as  Christ’s  own  heart  ? As  sure  then  as  Christ  is  gone 
into  heaven  with  thy  name  engraven  on  his  heart,  so  sure  shalt  thou  follow 
him,  and  be  with  him  where  he  is,  “ Who  shall  lay  any  thing  to  the  charge 
of  God’s  elect?  Who  is  he  that  condemneth  ?”  Where  Christ  becomes 
patron  to  defend  against  the  sentence  of  damnation,  it  is  in  vain  for  sin,  or 
law,  or  Satan,  to  attempt  any  thing ; for  as  an  innocent  person  is  safe  so 
long  as  he  hath  his  learned  advocate  to  answer  all  objections,  so  it  is  with 
believers  who  have  Christ  himself  both  judge  and  advocate;  a sure  advo- 
cate, he  ever  prevails  in  whatsoever  he  undertakes ; he  was  never  yet  cast 
iu  any  suit ; he  has  for  these  sixteen  hundred  years  carried  away  all  the 
causes  of  hundreds,  thousands,  aud  millions  of  souls ; why,  he  is  so  dear, 
and  near  to  his  Father,  that  he  can  work  him  to  any  thing  he  will.  And, 

0 my  soul  ! if  thou  hast  any  relation  to  Jesus  Christ,  Is  not  here  comfort? 

1 dare,  in  the  name  of  Christ,  be  thy  warrant,  and  give  it  under  my  hand, 
That  if  Christ  pray  for  thee,  Christ  will  be  sure  to  save  thee;  he  never  yet 
failed,  he  never  will  fail  in  any  of  his  suits  to  God.  Oh  ! consider  of  this. 

9.  Consider  of  the  reasons  of  Christ’s  intercession.  Many  are  given,  but 


584 


LOOKING  UNTO  JESUS. 


[BOOK  IY. 


this  may  be  sufficient,  it  is  God’s  own  ordinance  ; the  very  wisdom  of  God 
found  out  this  way  to  save  our  souls,  viz.,  That  an  high-priest  should  be  ap- 
pointed, who  should  die  for  sinners,  and  afterwards  present  his  death  to  his 
Father,  by  way  of  intercession  in  their  behalf.  Some  may  look  upon  this 
as  needless ; what,  could  not  God  have  pardoned  our  sins,  and  saved  our 
souls  without  a priest  ? I shall  not  dispute  God’s  power,  but  if  any  will, 
let  such  an  one  tell  me,  what  way  could  his  own  wisdom  have  found  out  to 
heaven,  between  the  wrath  of  God,  and  the  sin  of  man ! I believe  it  would 
have  posed  all  the  wisdom  of  the  world,  (of  men  and  angels)  to  have  recon- 
ciled God’s  mercy  in  the  salvation  of  man,  and  his  justice  in  the  condemna- 
tion of  sin  : to  have  poured  out  hell  upon  the  sin,  and  yet  to  have  bestowed 
heaven  upon  the  sinner;  now  then  if  God  himself  did  study  to  find  out  this 
way,  and  that  he  hath  said,  “This  is  my  pleasure,  that  Christ  my  Son 
should  be  a priest,  and  that  he  shall  offer  himself,  and  present  himself  and 
his  offering,  and  his  prayer  to  me  for  my  people.”  0 ! no,  soul  rest  on 
this  as  the  very  ordination  of  God ; admire  at  the  contrivance  of  God  : say, 
0 the  depth  ! question  no  farther,  only  meditate,  and  ponder,  and  consider 
of  it,  till  thou  feelest  Christ’s  intercession  darting  its  influence  and  efficacy 
on  thy  sin-sick  soul. 

Sect.  III. — Of  desiring  after  Jesus  in  that  respect. 

3.  Let  us  desire  after  Jesus,  carrying  on  this  work  of  our  salvation  in 
his  intercession.  I cannot  but  wonder  what  a dulness  seizeth  on  my  heart, 
and  on  all  the  hearts  of  the  sons  of  men,  that  we  have  no  more  longing 
after  Christ,  whose  heart  is  ever  panting  and  longing  after  us.  Surely  we 
do  not  set  ourselves  to  find  out  experimentally  the  sweetness  that  is  in 
Christ ; if  there  were  not  another  object  to  think  upon,  but  only  this  one  of 
Christ’s  intercession,  is  not  here  enough  to  put  us  all  into  a teeming,  long- 
ing frame  ? 0 my  soul,  rouse  up,  and  set  this  blessed  object  before  thy 

face!  take  a full  view  of  it  until  thy  affections  begin  to  warm,  and  thou 
beginnest  to  cry,  “ Oh,  for  my  part  in  Christ’s  intercession  ! Oh,  I would 
not  be  left  out  of  Christ’s  heavenly  prayers  for  ten  thousand  worlds !” 
Come  and  be  serious,  the  object  is  admirably  sweet  and  precious;  long  for 
it,  pant  after  it ! God  understands  the  rhetoric  of  thy  breathings  as  well 
as  of  thy  cry.  But  what  is  there  in  Christ’s  intercession  that  is  so  desir- 
able ? I answer, — 

1.  In  Christ’s  intercession,  lies  the  present  transaction  of  our  soul’s  sal- 
vation. Such  passages  as  hitherto  we  have  spoken  of  are  done  and  past; 
the  transactions  of  eternity  were  at  an  end  when  time  began;  the  trans- 
actions of  Christ  promised,  had  their  period  when  Christ  was  incarnate ; 
the  transactions  of  Christ’s  birth,  and  life,  and  death,  and  resurrection,  and 
ascension,  are  now  above  a thousand  and  six  hundred  years  old  : I know 
the  virtue  and  influence  of  all  these  transactions  continue,  and  will  continue 
for  ever  and  ever;  but  the  several  actings  had  their  periods,  and  only 
Christ’s  session  and  mission  of  his  Spirit,  and  his  blessed  intercession,  both 
were,  and  now  are  the  very  present  employment  of  Jesus  Christ.  If  it 
were  possible  that  we  could  see  into  heaven  : if  with  Stephen,  we  could 
look  up  steadfastly,  and  see  the  heavens  opened ; if  our  eyes,  by  an  extra- 
ordinary power,  were  carried  through  the  azure  sky,  and  through  all  till  we 
come  to  the  holy  of  holies,  and  to  Jesus  Christ  in  his  glory;  what  should 
we  see  but  Christ  interceding,  Christ  busy  with  his  Father  in  his  poor 
«aints’  behalf?  Now  he  prays,  now  he  presents  his  person,  merits,  inter- 
cession, interpellation,  q.  d.  “ Father,  here  are  a company  of  rebels,  justly 
fallen  under  thy  displeasure,  they  deserve  to  be  set  at  an  eternal  distance 
from  thee ; but  I must  needs  have  them  pardoned,  and  received  into  thy 
bosom;  come,  make  thine  own  terms,  let  justice  require  never  so  great 


LOOKING  UNTO  JESUS. 


585 


CHAP.  IT.] 

satisfaction,  I have  paid  a price  sufficient  for  all,  and  effectual  for  them, 
give  them  what  laws  thou  pleasest,  I will  undertake  they  shall  observe 
them  ; and  to  this  purpose,  away,  away,  Holy  Spirit,  go  to  such  and  such 
souls,  enable  them  to  their  duties,  yea,  enable  them  in  duty,  and  sanctify 
them  throughout,  in  souls,  bodies,  and  spirits.  Why,  this  is  the  present 
transaction  of  Jesus  Christ,  and  therefore  most  desirable  : methinks  I long 
to  know  what  Christ  is  now  a doing  in  heaven  for  my  soul.  And  is  it  not 
thus?  Is  not  all  his  time  spent  either  in  reading  pardons  for  redeemed 
ones,  or  in  presenting  petitions  for  them,  and  pleading  for  them  ? Surely 
he  is  still  interceding  every  day,  it  is  his  present  work  for  our  souls;  0 
desirable  work  ! 

2.  In  this  present  transaction  lies  the  application  of  all  Christ’s  former 
actings,  whether  of  his  habitual  righteousness,  or  of  his  active  and  passive 
obedience.  All  those  passages  of  Christ’s  incarnation,  conception,  circum- 
cision, birth,  life,  and  death,  which  more  especially  we  look  upon  as  the 
meritorious  causes  of  our  salvation,  had  been  nothing  to  us,  if  they  had  not 
been  applied  by  Christ;  they  were  the  means  of  impetration,  but  Christ’s 
intercession  is  the  means  of  application ; Christ  purchased  salvation  by 
those  precedaneous  acts,  but  he  possesseth  us  of  our  salvation  by  this  per- 
fective and  consummate  act  of  his  intercession.  The  order  of  this  is  laid 
down  by  the  apostle,  in  that  first,  “ He  learned  obedience,  by  the  things 
which  he  suffered,  and  then  being  made  perfect,  he  became  the  author  (or 
applying  cause)  of  eternal  salvation  to  all  them  that  obey  him;  being  to 
this  purpose,  called  of  God  an  high  priest,  after  the  order  of  Melchisedec,” 
Heb.  5:8,9,  10.  Now,  is  not  this  the  desirable  act  above  all  other  acts  ? 
Alas ! what  am  I the  better  for  a mine  of  gold,  in  such,  or  such,  or  such  a 
field,  in  which  I have  no  propriety  at  all  ? I am  thoroughly  convinced,  that 
Christ’s  merits  are  most  precious  merits,  but,  Oh  that  they  were  mine  ! Oh 
that  Christ’s  intercessions  would  bring  the  salve,  and  lay  it  to  my  sore ; Oh 
that  I could  hear  that  voice  from  heaven  ! “ My  son,  I was  incarnate  for 
thee,  and  conceived  for  thee,  and  born  for  thee,  and  circumcised  for  thee, 
and  I did  the  law,  and  suffered  the  penalty  for  thee ; and  now  I am  inter- 
ceding that  thy  very  soul  may  have  the  benefit  of  all  my  doings,  and  of  all 
my  sufferings.”  Why,  if  Christ’s  intercession  be  the  applying  cause,  if  it 
bring  home  to  my  soul  all  the  former  transactions  of  Christ,  saying,  “All 
these  are  thine,  even  thine Oh  how  desirable  must  this  intercession  be  ? 

3.  In  this  application  lies  that  communion  and  fellowship  which  we  have 
with  the  Father  and  the  Son,  “I  pray  for  these,  that  as  thou  Father  art  in 
me,  and  I in  thee,  that  they  also  may  be  one  in  us,”  John  17  : 21.  Under- 
stand this  soberly,  we  cannot  think  that  there  should  be  that  oneness  in 
equality  betwixt  God  and  us,  as  betwixt  God  and  Christ ; no,  no,  but  there 
is  oneness  in  similitude  and  reality,  even  in  this  life;  by  virtue  of  Christ’s 
intercession  we  have  oneness  with  God  and  Christ,  not  only  in  comforts, 
but  also  in  graces;  I pray  you  mark  this,  when  I speak  of  communion  with 
God  in  this  life;  I mean  especially  the  communication  of  grace  between 
God  and  the  soul ; on  God’s  part  there  is  a special  influence  of  grace  and 
favor  to  man  ; and  on  man’s  part  there  is  a special  return  of  grace  and 
honor  to  God.  Some  trembling  souls  are  apt  to  think,  that  all  communion 
with  God  and  Christ,  consists  only  in  the  comforts  of  the  Holy  Spirit, 
whereas  Christians  may  as  really  and  advantageously  have  communion  with 
God  in  secret  conveyances  of  grace,  in  inward  supports,  in  a concealed  ac- 
ception  of  service,  in  the  hidden  drawings  of  the  soul  Godward  ; as  in  the 
more  open  and  comfortable  manifestations  of  God  unto  the  soul ; communion 
with  God  is  a familiar  friendship,  (I  speak  it  in  an  holy,  humble  sense,) 
now,  do  we  not  as  usually  go  to  a friend  for  counsel  and  advice,  as  for  com- 
fort and  cheering?  in  a friend’s  bosom  we  intrust  our  sorrows,  as  well  as 


586 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 


our  joys.  Suppose  a soul,  even  spiritually  overwhelmed  and  ready  to  break, 
betaking  itself  unto  God,  and  venting  itself  before  the  Lord  ; now,  if  after- 
wards the  soul  hath  no  more  ease  than  by  the  bare  lancing  of  the  sore,  if 
God  pours  in  no  balms  at  all,  but  only  gives  support;  shall  we  say  that 
this  soul,  in  this  case,  hath  no  communion  with  God?  0 yes  ! in  God’s 
secret  visits  of  the  soul,  and  in  the  soul’s  restless  groping  after  God,  though 
nothing  but  darkness  he  apprehended,  yet  that  soul  lives  in  the  light  of 
God’s  countenance ; the  sun  shines,  though  a aloud  interposeth ; God 
smiles,  though  the  soul  do  not  perceive  it;  or  certainly  thou  hast  his 
strengthening  supporting  presence,  if  not  his  shining;  now,  this  is  the  fruit 
of  Christ’s  blessed  intercession,  and  this  is  the  subject  matter  of  Christ’s 
intercession,  “0  ! my  Father,  that  these  may  be  one  in  us,  I in  them,  and 
thou  in  me,”  John  17  : 23.  I in  them  by  the  influence  and  power  of  my 
Spirit,  and  thou  in  me  by  the  fulness  and  power  of  the  Godhead.”  And 
is  not  this  a most  desirable  thing? 

4.  In  this  communion  lies  the  vision  and  fruition  of  Jesus  Christ  in 
glory  ; grace  brings  to  glory ; if  communion  here,  we  shall  have  communion 
hereafter ; and  this  also  is  a part  of  Christ’s  prayer  and  intercession,  “ Fa- 
ther, I will,  that  they  also  whom  thou  hast  given  me  be  with  me  where  I 
am,  that  they  may  behold  my  glory  which  thou  hast  given  me,”  John  17  : 
24.  Jesus  Christ  cannot  be  in  heaven  long  without  his  saints,  indeed,  it  is 
impossible  that  Christ  should  be  in  heaven,  and  that  pieces  and  bits  of 
Christ  mystical  should  be  in  hell,  or  yet  long  on  earth,  Christ  will  draw  in 
his  legs  and  members  on  earth  up  nearer  to  the  head  ; certainly  Christ,  and 
you  that  are  believers,  must  be  under  one  roof  ere  long.  Is  he  not  gone 
before  to  prepare  a place,  yea,  many  mansions  for  you  ? John  14  : 2.  We 
think  them  happy  on  earth  that  have  their  many  stately  halls  and  palaces, 
their  summer  and  their  winter  houses;  0 Christians  ! how  happy  will  you 
be,  when  you  come  to  be  lords  and  heirs  of  many  stately  mansions  in  the 
streets  of  heaven  ? But  what  speak  I of  mansions,  now  I am  naming 
Christ  ? Mansions  are  nothing,  many  mansions  are  but  little,  yea,  “ many 
mansions  in  Christ’s  Father’s  home,”  are  but  created  chips  of  happiness,  in 
comparison  of  that  communion,  which  by  virtue  of  Christ’s  intercession 
we  shall  have  with  Christ.  It  is  the  saying  of  an  eminently  learned  holy 
divine,  “ I should  refuse  heaven,  (saith  he)  if  Christ  were  not  there  ; take 
Christ  away  from  heaven,  and  it  is  but  a poor,  dark,  heartless  dwelling; 
heaven  without  Christ  would  look  as  the  direful  land  of  death.”*  And 
therefore,  after  Christ  had  spoken  of  many  mansions,  and  of  a place  that 
he  would  prepare  for  his  saints;  he  adds  farther,  to  increase  their  joy,  “I 
will  come  again,  (saith  he)  and  receive  you  unto  myself,  that  where  I am, 
there  ye  may  be  also,”  John  14  : 3.  Mansions  are  but  as  places  of  briers 
and  thorns  without  Jesus  Christ,  and  therefore  I would  have  heaven  for 
Christ,  and  not  have  Christ  for  heaven ; 0 ! this  communion  with  Christ  is 
above  all  desirable,  and  this  is  the  subject  matter  of  Christ’s  prayer,  “ Fa- 
ther, I would  have  the  saints  to  be  with  me  where  I am,  that  they  may  be- 
hold my  glory.”  Why,  this  is  the  communion  which  the  saints  shall 
have  with  Christ,  never  will  their  eyes  be  off  him,  never  will  their  thoughts 
wander  after  any  other  subjects;  oh  ! the  intimacy  that  will  be  then  be- 
twixt Christ  and  Christians  ! Oh  ! what  communication  of  glory  will  there 
be  to  each  other!  “ These  shall  walk  with  me,  (saith  Christ,)  for  they  are 
worthy,”  Bev.  3 : 4. 

O my  soul ! if  this  be  the  business  of  Christ’s  intercession,  if  all  these 
particulars  are  contained  in  the  bowels  of  this  one  transaction,  how  is  it 
that  thou  art  not  in  a fainting  swoon  ? IIow  is  it  that  thou  art  not  gasping, 


* Mr.  Samuel  Futlierford. 


CHAP.  II.] 


LOOKING  UNTO  JESUS. 


587 


groaniug,  sick  unto  death  with  the  vehement  thirst  after- thy  part  and  por- 
tion in  Christ’s  intercession  ? If  there  be  such  a thing  as  the  passion  of 
desire  in  this  heart  of  mine,  0 that  now  it  would  break  out ! Oh  ! that  it 
would  vent  itself  with  mighty  longings  and  infinite  aspirings  after  this 
blessed  object!  why,  Lord,  I desire,  but  help  thou  my  faint  desires;  blow 
on  my  dying  spark,  it  is  but  little ; and  if  I know  any  thing  of  my  heart, 
I would  have  it  more ; Oh  ! that  my  spark  would  flame  ! Why,  Lord,  I 
desire  that  I might  desire ; Oh ! breathe  it  into  me,  and  I will  desire  after 
thee ! 

Sect.  IV . — Of  hoping  in  Jesus  in  that  respect. 

4.  Let  us  hope  in  Jesus,  carrying  on  this  work  of  our  salvation  in  his 
intercession,  “ It  is  good  that  a man  should  hope,”  Lam.  3 : 26.  Indeed, 
if  it  were  not  for  hope  the  heart  would  not  hold : only  look  that  our  hope 
be  true  hope ; very  hypocrites  have  a kind  of  hope,  but  if  God’s  word  be 
true,  “ The  hope  of  the  unjust  men  shall  perish,  Prov.  11  : 7 — What  is  the 
hope  of  the  hypocrite  ? Will  God  hear  his  cry  when  trouble  cometh  upon 
him?”  Job  27  : 8,  9.  No,  no,  “The  hypocrite’s  hope  shall  perish,  his  hope 
shall  be  cut  off,  and  his  trust  shall  be  as  a spider’s  web,”  Job  8 : 13,  14. 
0 my  soul ! hope  in  Jesus,  but  rest  not  till  thou  canst  give  a reason  of  thy 
hope,  till  thou  canst  prove  that  they  are  the  hopes  which  grace  and  not  only 
nature  hath  wrought  ; that  they  are  grounded  upon  scripture  promises  and 
sound  evidences;  that  they  purify  the  heart;  that  the  more  thou  hopest 
the  less  thou  sinnest;  that  they  depend  upon  sure  and  infallible  causes,  as 
on  the  truth,  power  and  mercy  of  God ; on  the  merits,  mediation,  and  in- 
tercession of  Jesus  Christ;  what,  is  this  last  amongst  the  rest  (I  mean  the 
intercession  of  Christ)  the  spring  of  thy  hope  ? Canst  thou  follow  the 
stream,  till  it  brings  thee  to  this  fountain,  or  well-head  of  hope,  that  now 
thou  canst  say,  “ 0 this  intercession  is  mine  !”  Come,  search,  and  try,  it  is 
worth  the  pains ; and  to  put  thee  out  of  question,  and  in  a more  facile  way 
of  discerning,  I shall  lay  down  these  signs.  As, 

1.  If  Christ’s  intercession  be  mine,  then  is  the  Spirit’s  intercession  mine. 
Or  if  thou  wouldst  rather  argue  from  the  effect  to  the  cause,  then  thus;  if 
the  Spirit’s  intercession  be  mine,  then  is  Christ’s  intercession  mine.  In  this 
case,  we  need  not  to  ascend  up  into  heaven  to  learn  the  truth,  rather  let  us 
descend  into  our  own  hearts,  and  look  whether  Christ  hath  given  us  of  his 
Spirit,  which  makes  us  cry  unto  God,  “ with  sighs  and  groans  which  cannot 
be  expressed;”  he  that  would  know  whether  the  sun  shines  in  the  firma- 
ment, he  must  not  climb  iuto  the  clouds  to  look,  rather  he  must  search  for 
the  beams  thereof  upon  the  earth ; which,  when  he  sees,  he  may  conclude, 
that  the  sun  shines  in  the  firmament;  0 come,  and  let  us  ransack  our  owu 
consciences ; let  us  search  whether  we  feel  the  Spirit  of  Christ  crying  in 
us,  Abba,  Father ; certainly  these  two  are  as  the  cause  and  the  effect ; 
Christ’s  intercession  in  heaven,  and  his  Spirit’s  intercession  on  earth  are  as 
twius  of  a birth ; or  rather  such  is  the  concatenation  of  these  two,  that 
Christ’s  intercession  in  heaven  breeds  another  intercession  in  the  hearts  of 
his  saints.  It  is  the  same  Spirit  dwelling  in  Christ,  and  in  all  his  mem- 
bers, that  moves  and  stirs  them  up  to  cry,  Abba,  Father.  Here  then  is  my 
argument,  if  Christ  hath  put  his  Spirit  into  thy  heart,  and  if  the  Spirit 
hath  set  thy  heart  on  work  to  make  incessant  intercessions  for  thyself,  then 
is  Christ’s  intercession  thine.  There  is  a kind  of  a round  in  the  carrying 
on  of  this  great  work  of  intercession;  as,  1.  Christ  intercedes  for  his  peo- 
ple, 0 that  my  Spirit  might  go  down  ! 2.  God  hearkens  to  the  intercession 
of  Christ,  Awake,  holy  Spirit,  get  thee  down  into  the  hearts  of  such  and 
such.  3.  The  Spirit  waits  on  the  pleasure  of  them  both,  aud  no  sooner 
down  but  he  sends  up  his  intercession  back  again  : Christ  cries  to  God,  and 


588 


LOOKING  UNTO  JESUS. 


[BOOK  IY. 


God  sends  the  Spirit,  and  the  Spirit  goes  and  echoes  in  the  hearts  of  saints, 
to  the  cries  of  Christ.  Much  of  this  is  contained  in  that  one  text,  “ God 
hath  sent  forth  the  Spirit  of  his  Son  into  our  hearts,  ( Krazori ) crying,  (as 
if  he  merely  acted  on  our  tongues,)  Abba,  Father,”  Gal.  4 : 6.  Here  is 
God  the  Father,  God  the  Son,  and  God  the  Holy  Ghost,  and  all  are  acting 
their  parts  on  the  elect  people  of  God : the  Son  intercedes,  “ 0 that  my 
Spirit  may  be  given  to  these  !”  the  Father  willingly  grants,  “Away,  holy 
Spbh,  and,  as  my  Son  asketh,  enter,  and  take  possession  of  those  sinful 
heaves :”  the  holy  Spirit  obeys,  and  no  sooner  in  the  hearts  of  the  saints, 
1st  he  cries  in  them,  Abba,  Father.  God  hears  Christ,  and  the  Spirit 
hears  God,  and  the  elect  hear  the  Spirit;  and  now  because  the  Spirit  speaks 
in  the  elect,  God  hears  the  elect.  Much  like  unto  this  is  that  of  the  pro- 
phet, “And  it  shall  come  to  pass  in  that  day,  I will  hear,  saith  the  Lord  ; I 
will  hear  the  heavens,  and  they  shall  hear  the  earth,  and  the  earth  shall 
hear  the  corn,  and  wine,  and  oil,  and  they  shall  hear  Jezreel,”  Hosea  2 : 21. 

0 my  soul,  to  the  test ! hath  God  sent  forth  the  Spirit  of  his  Son  into  thy 
heart?  Hast  thou  the  indwelling  of  the  Spirit;  and  now  by  help  of  the 
Spirit,  canst  thou  pray  with  earnestness,  confidence,  and  an  holy  importu- 
nity? Canst  thou  cry,  Abba,  Father;  i.  e.  Canst  thou  cry  with  earnest- 
ness, Father?  With  confidence,  and  Abba,  Father,  or  Father,  Father,  with 
an  holy  importunity.  Why,  these  are  the  very  signs  of  the  Spirit’s  inter- 
cession. 0 my  soul ! that  thou  wouldst  deal  faithfully  with  thy  own  self; 
canst  thou  by  the  help  of  the  Spirit  go  to  the  Father  in  the  name  of  Christ? 
As  Christ  is  gone  before  into  the  holy  of  holies  to  intercede,  so  canst  thou 
with  boldness  follow  after,  “ and  enter  into  the  holiest  by  the  blood  of 
Jesus,”  Heb.  10  : 19.  Canst  thou  say,  God  hath  given  me  his  Spirit,  and 
his  Spirit  hath  showed  me  Christ  as  my  Mediator  at  the  right  hand  of  God ; 
and  now,  under  the  wing  of  such  a Mediator,  1 can,  by  the  Spirit’s  assist- 
ance, go  with  boldness  ( meta  porresias,')  with  assuming  a liberty  to  speak 
any  thing  I will  in  the  ears  of  God : surely  this  is  the  fruit,  the  effect  of 
Christ’s  intercession,  and  therefore  thou  mayest  comfortably  conclude, 
Christ’s  intercession  is  mine. 

2.  If  at  any  time  in  the  midst  of  duties  I am  savingly  affected,  then  is 
Christ’s  intercession  mine.  Sometimes  it  pleaseth  God  to  appear  in  ordi- 
nances, and  the  soul  is  comforted,  quickened,  enlarged,  affected ; why,  now 

1 look  upon  this  as  the  efficacy  of  Christ’s  blood,  and  as  the  power  of  Christ’s 
intercession ; at  that  very  instant  that  I feel  any  good  in  any  ordinance  of 
Christ,  why  then,  even  then,  is  Christ  prevailing  with  God  his  Father;  for 
what  I feel,  then,  even  then,  may  I boldly  say,  “Now  is  the  Lord  Jesus, 
who  is  at  God’s  right  hand  in  heaven,  remembering  me  a poor  worm  on 
earth ; Oh  now  I feel  the  fruit  of  his  intercession  ! Oh  what  is  this  spirit, 
power,  grace,  comfort,  sweetness  I drink  of ! but  a taste  of  the  honey-comb 
with  the  end  of  my  rod,  dropping  from  the  intercessions  of  Jesus  Christ? 
And  if  this  presence  of  Christ’s  Spirit  be  so  sweet,  What  is  himself  then  ? 
I know  we  had  need  to  be  wary  in  laying  down  this  sign,  it  is  clearly  proved 
by  an  eminent  divine,  “ That  sweet  motions  of  heart  in  holy  things,  are  not 
infallible  evidences  of  grace.”*  The  third  kind  of  hearers  are  said  to  “re- 
ceive the  word  with  joy,”  Matth.  13  : 20.  They  found  some  sweet  and 
power  in  the  ordinances  of  Christ.  And  Herod  heard  John  gladly,  Mark 
16  : 20.  And  many  “for  a season  rejoiced  in  John’s  light  and  ministry,” 
John  5 : 35.  Certainly  affections  in  holy  administrations  with  delight  and 
joy,  may  be  in  those,  who,  yet  have  no  true  grace;  so  it  may  be,  that  the 
novelty  and  strangeness  of  a doctrine  may  much  affect  and  delight;  or  the 
nature  of  the  doctrine,  as  it  is  comfortable,  without  any  respect  to  spiritual 


* Mr.  Burges,  of  Assurance. 


LOOKING  UNTO  JESUS. 


589 


CHAP.  II.] 


operations,  may  exceedingly  affect,  or  the  minister’s  abilities,  because  of 
his  parts,  eloquence,  elocution,  affectionate  utterance,  may  much  delight 
and  stir  up  the  hearers’  affections;  fine  head-notions  may  produce  some 
affectionate  heart  motions;  but  what  symptom  of  grace  in  all  this?  The 
sign  therefore  I lay  down  of  my  propriety  in  Christ’s  intercessions  is  not 
every  sweet  motion,  or  every  excited  affection,  but  that  which  is  holy,  spi- 
ritual, heavenly,  saving;  I may  discern  much  of  this,  if  I will  but  look 
into  the  grounds  and  effects  of  my  excited  or  stirred-np  affections,  if  the 
ground  thereof  be  fetched  from  heaven,  and  in  their  effect  they  tend  to- 
wards heaven,  if  they  wean  my  heart  from  the  world,  if  they  elevate  and 
raise  up  my  affections  to  things  above,  if  they  form,  and  frame  my  conver- 
sation heaven-wards,  then  may  I be  assured  these  motions  and  affections 
are  of  the  right  stamp,  for  all  such  motions  are  but  sparks  of  that  heavenly 
fire,  the  flame  whereof  is  mindful  of  its  own  original;  they  are  the  fruits 
of  Christ,  and  they  go  back  to  Christ,  they  work  towards  their  centre,  they 
tend  towards  the  place  from  whence  they  came;  and  in  this  respect,  0 that 
I could  never  hear  a sermon  without  a savory  affection  of  what  I hear  ! 0 

that  I could  never  go  to  prayer  without  some  warmth,  and  heat,  and  life 
and  fervency ! 0 that  in  every  duty  I was  savingly  affected,  that  I felt  the 

savor  of  Christ’s  ointments,  whose  name,  and  whose  intercession  is  as  an 
ointment  poured  forth  : in  times  of  the  Old  Testament,  if  they  offered  up 
a sacrifice,  and  a material  fire  came  down  from  heaven  and  burnt  up  the 
sacrifice  to  ashes,  it  was  a certain  testimony  that  the  sacrifice  was  accepted : 
now,  in  the  time  of  the  gospel,  we  must  not  expect  material  fire  to  come 
down  upon  our  duties ; but  hath  the  Lord  at  any  time  caused  an  inward 
and  spiritual  fire  to  fall  down  upon  thy  heart,  warming  thy  Spirit  in  duty, 
and  carrying  it  up  heaven-ward  ? Surely  if  so,  thou  mayest  safely  con- 
clude, these  are  the  very  effects  of  Christ’s  intercession  ; his  intercession  is 
mine. 

3.  If  in  my  heart  I feel  a holy  frame,  disposition,  inclination  to  pray 
and  cry,  and  intercede  for  others,  especially  for  the  miseries  and  distresses 
of  the  church  of  God;  then  is  Christ’s  intercession  mine.  We  should  (as 
near  as  we  may)  in  every  thing  conform  to  Christ;  and  this  conformity  is 
an  evidence  or  sign  to  us  of  our  interest  in  Christ;  0 my  soul ! go  down 
into  the  inmost  closet  of  thy  heart,  look  what  disposition  there  is  in  it  to- 
wards the  members  of  Christ ; and  thou  mayest  conclude  there  is  in  Christ’s 
heart  the  very  same  disposition  towards  thee.  Ah  ! do  I think  there  is 
love  in  my  bosom  towards  the  saints,  and  that  there  is  no  love  in  Christ’s 
bosom  towards  me  ? What,  can  I think  that  my  narrow,  straitened  and 
sinful  bowels  are  larger  than  those  wide,  compassionate  and  tender  bowels 
of  Jesus  Christ?  As  a drop  of  water  is  in  comparison  of  the  ocean,  and 
as  a gravel  stone  is  in  comparison  of  the  sand,  so  is  my  heart  to  Christ’s, 
and  my  love  to  Christ’s,  and  my  bowels  to  Christ’s.  Come  then,  and  try 
by  this  sign,  “ Hereby  we  know  that  we  are  translated  from  death  to  life, 
if  we  love  the  brethren ; he  that  loveth  not  his  brother,  abideth  in  death,” 
1 John  3 : 14. — Hereby  perceive  we  the  love  of  God,  because  he  laid  down 
his  life  for  us,  and  we  ought  to  lay  down  our  lives  for  the  brethren,  verse 
16.  Is  not  this  plain,  if  I love  the  brethren,  Christ  loveth  me?  If  I feel 
in  my  heart  an  holy  disposition  to  go  to  God,  and  to  pray  and  cry,  and  to 
intercede  for  a saint  in  misery,  surely  the  Lord  Jesus  hath  as  much  bowels 
towards  me,  and  to  go  and  intercede  for  me,  and  to  present  my  prayers  unto 
God  the  Father;  his  intercession  is  mine. 

4.  If  I am  called,  justified  and  sanctified,  then  is  Christ’s  intercession 
mine  : are  not  these  the  subject-matter  of  Christ’s  intercession  ? “I  pray 
(saith  Christ)  that  thou  shouldst  keep  them  from  the  evil,”  John  17  : 15. 
— I pray  that  thou  wouldest  “sanctify  them  through  thy  truth;  neither 


590 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 

pray  I for  these  alone,  hut  for  them  also  which  believe  on  me  through  their 
word  or  preaching ; Father,  I will,  that  those  whom  thou  hast  given  me,  be 
with  me  in  glory,”  verses  17,  20,  24.  He  first  prays  that  we  may  be  called 
and  justified,  and  then  he  prays  that  we  may  be  sanctified  and  saved  : he 
holds  at  both  ends  of  this  golden  chain  of  our  salvation ; the  one  end  is 
hanged  at  his  breast,  where  the  names  of  all  his  saints  are  written,  and  the 
other  is  at  his  heart  that  he  may  be  the  author  and  finisher,  the  first  and  last 
the  beginning  and  ending  of  our  soul’s  salvation  : alas  ! there  is  nothing  in 
ns,  in  our  reach  here  below;  the  first  stirrings  of  grace  is  up  in  heaven,  at 
the  right  hand  of  the  Father;  and  the  far  end  of  any  gracious  thought  is 
as  far  above  us,  as  the  heart  of  Christ  is  above  the  earth;  come  then,  since 
all  hangs  on  this  great  pin  of  Christ’s  intercession,  let  us  search  and  try, 
Are  we  called  ? Do  we  believe  on  the  Son  ? Are  we  sanctified  in  some 
measure  ? Are  we  kept  from  the  evil,  that  sin  may  not  have  dominion  over 
us  ? Hath  Christ  put  up  these  prayers  in  our  behalf,  that  now  we  feel  (as 
it  were)  and  experience  the  truth  of  Christ’s  prevailings  with  his  Father 
in  our  hearts  and  lives  ? 0 sure  signs  that  Christ’s  intercession  is  ours ! 

Away,  away,  all  diffidence,  doubting,  wavering,  fluctuating  hopes ; a soul 
thus  grounded,  may  with  Paul  cast  the  gauntlet,  and  bid  defiance  to  all 
the  world,  “ Who  shall  lay  any  thing  to  the  charge  of  God’s  elect?  Who 
is  he  that  condemneth  ? It  is  Christ  that  died,  yea,  rather  that  is  risen 
again,  who  is  even  at  the  right  hand  of  God,  and  who  also  maketh  inter- 
cession for  us,”  Rom.  8 : 34. 

Sect.  V. — Of  believing  in  Jesus  in  that  respect. 

5.  Let  us  believe  in  Jesus,  as  carrying  on  this  great  work  of  our  salva- 
tion in  his  intercession  : wounded  spirits  are  full  of  scruples,  and  thus  they 
cry,  “ My  sins  will  never  be  forgiven  : have  not  I sinned  against  God,  and 
Christ,  and  the  Spirit  of  Christ?  Had  I not  my  hands  imbrued  in  the 
blood  of  his  Son  ? And  have  not  I trodden  under  foot  the  blood  of  God  ? 
And  will  that  blood  that  I have  shed,  and  trod  on,  intercede  for  my  pardon  ? 
Had  I but  gone  so  far  as  the  Jews  did,  who  indeed  killed  and  crucified 
Christ,  I might  have  had  some  hopes,  because  they  knew  not  what  they 
did,  and  therefore  Christ  prayed,  “ Father,  forgive  them,  for  they  know 
not  what  they  do.”  But,  alas ! I sinned,  and  I knew  well  enough  what,  and 
wherein  I have  sinned,  “ Had  they  known  (saith  the  apostle)  they  would 
not  have  crucified  the  Lord  of  glory,”  1 Cor.  2 : 8.  But,  alas!  I knew  it, 
and  I was  fully  convinced  that  the  commission  of  every  sin  is  a crucifying 
of  Christ;  and  yet  against  knowledge,  and  judgment,  and  light,  and  checks 
of  my  own  conscience,  I have  crucified  the  Lord  of  glory ; and  is  not  the 
apostle  express  ? “ It  is  impossible  for  those  who  were  once  enlightened, 
and  have  tasted  of  the  heavenly  gift,  — if  they  fall  away,  to  renew  them 
again  unto  repentance,  seeing  they  crucify  to  themselves  the  Son  of  God 
afresh,  and  put  him  to  open  shame,”  Heb.  6:4,  6.  Oh  ! I fear  my  name 
is  not  in  the  roll  of  those  for  whom  Christ  intercedes,  I have  crucified  him 
afresh,  and  will  he  intercede  for  such  a dead  dog  as  I am?  I cannot 
believe.”  Silence,  unbelief ! be  not  tyrannical  to  thyself,  for  Christ  will 
not,  sin  shall  do  thee  no  hurt,  nor  Satan,  no,  nor  God  himself,  for  Jesus 
Christ  can  work  him  to  anything ! if  he  but  open  his  wounds  in  heaven, 
he  will  so  work  his  Father,  that  thy  wounds  on  earth  shall  close  up  pre- 
sently. “ 0 but  I have  sinned  against  light!”  and  what  then?  I hope 
thou  hast  not  sinned  wilfully,  maliciously,  and  despitefully  against  the  light : 
the  apostle  tells  us,  That  if  “we  sin  wilfully,  after  we  have  received  the 
knowledge  of  the  truth,  there  remaineth  no  more  sacrifice  for  sins,  but  a 
certain  looking  for  of  judgment,  and  fiery  indignation,”  Heb.  10  : 26,  27. 
These  two  texts  in  Heb.  6:4,  and  10:26,  are  parallel,  and  give  light  to 


LOOKING  UNTO  JESUS. 


591 


CHAP.  II.] 


each  other ; and,  therefore,  unless  thy  sin  be  unpardonable  sin,  unless  wil- 
fully, maliciously  and  despitefully,  thou  hast  crucified  Christ  as  some  of  the 
Jews  did,  never  pass  a doom  of  final  condemnation  on  thy  soul : what,  is 
there  no  difference  betwixt  a sin  done  wilfully,  or  purposely,  of  malice  with 
delight,  and  against  the  feeling  of  thy  own  conscience,  and  a sin  done 
of  mere  ignorance,  inconsideracy,  infirmity,  or  through  a strong  tempta- 
tion, though  against  light  itself?  I know  there  is  a light  given  in  by  God's 
word,  and  some  beams  of  the  Holy  Ghost,  which  yet  never  penetrated  so 
far  as  to  transform  and  regenerate  the  soul  wholly  to  God’s  image ; and  in 
such  a case,  a man  may  fall  away,  even  into  an  universal  fall,  and  general 
apostasy;  but  dost  thou  not  hope  better  things  of  thyself  than  so?  I 
suppose  thou  dost;  0 then  believe!  0 believe  thy  part  in  Christ’s  in- 
tercession ; and  for  the  directions  of  thy  faith,  that  thou  mayest  know 
how,  or  in  what  manner  to  believe,  observe  these  particulars  in  their 
order.  As, 

1.  Faith  must  directly  go  to  Christ. 

2.  Faith  must  go  to  Christ  as  God  in  the  flesh. 

3.  Faith  must  go  to  Christ  as  God  in  the  flesh,  made  under  the  law. 

4.  Faith  must  go  to  Christ  made  under  the  directive  part  of  the  law  by 

his  life,  and  under  the  penal  part  of  the  law  by  his  death. 

5.  Faith  must  go  to  Christ  as  put  to  death  in  the  flesh,  and  as  quickened 
by  the  Spirit. 

6.  Faith  must  go  to  Christ  as  quickened  by  the  Spirit,  and  as  going  up 
into  glory,  as  sitting  down  at  God’s  right  hand,  and  as  sending  the  Holy 
Ghost : Of  all  these  before. 

7.  Faith  must  go  to  Christ  as  interceding  for  his  saints  : this  act  of  Christ 
is  for  the  application  of  all  the  former  acts  on  Christ’s  part ; and  our  faith 
closing  with  it,  is  for  the  application  of  this,  and  all  other  the  actings  of 
Christ  on  our  part.  Now  is  our  faith  led  up  very  high,  if  we  can  but  reach 
this,  we  may  say,  that  our  faith  stands  very  lofry  when  it  may  at  once  see 
earth  and  heaven  ; when  it  may  see  all  that  Christ  hath  acted  for  it  here, 
and  all  that  Christ  doth  act,  and  will  act  in  heaven  for  it  hereafter.  It  is 
not  an  ordinary,  single,  particular  act  of  faith  that  will  come  up  to  this 
glorious  mystery ; no,  no,  it  is  as  a comprehensive,  perfective  act ; it  is  such 
an  act  as  puts  the  soul  into  a condition  of  glorious  triumph,  “Who  shall 
condemn  ? It  is  Christ  that  will  save  me  to  the  uttermost,  seeing  he  ever 
liveth  to  make  intercession  for  me.”  The  same  word,  to  the  uttermost,  is  a 
good  word,  and  well  put  in  ; it  is  a reaching  word,*  and  extends  itself  so 
far,  that  thou  canst  not  look  beyond  it : let  thy  soul  be  set  on  the  highest 
mountain  that  ever  any  creature  was  yet  set  on,  and  there  let  thy  soul  take 
in,  and  view  the  most  spacious  prospect,  both  of  sin  and  misery,  and  diffi- 
culties of  being  saved,  that  ever  yet  any  poor  humble  soul  did  cast  within 
itself;  yea,  join  to  these  all  the  objections,  and  hinderances  of  thy  salva- 
tion, that  the  heart  of  man  can  suppose,  or  invent  against  itself;  lift  up 
thy  eyes,  and  look  to  the  utmost  thou  canst  see,  and  Christ,  by  his  inter- 
cession, is  able  to  save  thee  beyond  the  horizon,  and  farthest  compass  of  thy 
thought,  even  to  the  utmost  and  worst  case  the  heart  of  man  can  possibly 
suppose;  it  is  not  thy  having  lain  long  in  sin,  or  long  under  terrors  and 
despairs,  it  is  not  thy  having  sinned  often  under  many  enlightenings,  that 
can  hinder  thee  from  being  saved  by  Christ:  do  but  remember  this  same 
word,  to  the  uttermost,  and  then  put  in  what  exception  thou  wilt,  or  canst.” 
0 the  holy  triumphs  of  that  soul  that  can  but  act  its  faith  on  Christ’s  inter- 
cession ! why  this  is  the  most  perfect  and  consummate  act  of  Christ’s 
priestly  office,  this  argues  thy  Christ  to  be  a perfect  Mediator,  and  being  a 


* Goodwin’s  Christ  set  forth. 


592 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 


perfect  Mediator,  no  condition  can  be  desperate,  “And  being  made  perfect, 
(saith  the  apostle)  he  became  the  author  of  eternal  salvation  unto  all  them 
that  obey  him,”  Heb.  9 : 5.  Now,  therefore,  lead  up  thy  faith  to  this 
blessed  object,  and  thou  hast  under  consideration  the  whole  of  Christ,  and 
the  total  of  Christ’s  actings  in  this  world,  from  first  to  last,  in  respect  of 
mediation ; this  is  the  coronis , the  upshot,  the  period,  the  consummation, 
the  perfection  of  all. 

8.  Faith  in  going  to  Christ  as  interceding  for  us ; it  is  principally  and 
mainly  to  look  to  the  purpose,  end,  intent,  and  design  of  Christ  in  his 
intercession  : now  the  ends  of  Christ,  as  in  reference  unto  us,  are  these, 

1.  That  we  might  have  communion  and  fellowship  with  the  Father  and 
the  Son,  “ I pray  for  these,  that  as  thou  Father  art  in  me,  and  I in  thee, 
they  also  may  be  one  in  us,”  John  17  : 21. 

2.  That  we  might  have  the  gift  of  the  Holy  Ghost,  “ I will  pray  the 
Father,  and  he  shall  give  you  another  comforter,  that  he  may  abide  with 
you  for  ever,  even  the  Spirit  of  truth,”  John  14 ; 16,  17. 

8.  That  we  might  have  protection  against  all  evil,  “I  pray  (saith  Christ) 
that  thou  wouldst  keep  them  from  the  evil,”  John  17  : 15.  Some  may  ob- 
ject, are  not  the  faithful  subject  to  evils,  corruptions,  and  temptations  still? 
How  then  is  that  part  of  the  intercession  of  Christ  made  good  unto  us  ? I 
answer,  The  intercession  of  Christ  is  presently  available,  only  it  is  con- 
veyed in  a manner  suitable  and  convenient  to  our  present  condition,  so  as 
there  may  be  left  room  for  another  life ; and  therefore  we  must  not  con- 
ceive all  presently  done ; it  is  with  us  as  with  malefactors  doomed  to  death, 
suppose  the  supreme  power  should  grant  a pardon  to  be  drawn,  though  the 
grant  be  the  whole  thing  at  once,  yet  it  cannot  be  written  but  word  after 
word,  and  line  after  line  ; so  the  grant  of  our  protection  against  all  evil  is 
made  unto  Christ  at  first,  but  in  the  execution  thereof,  there  is  line  upon 
line,  and  precept  upon  precept,  here  a little  and  there  a little.  We  know 
Christ  prayed  for  Peter,  “ I have  prayed  for  thee,  that  thy  faith  fail  not ;” 
yet  Peter’s  faith  did  shake  and  totter ; the  prayer  was  not,  that  there  might 
be  no  failing  at  all,  but  that  it  might  not  utterly  and  totally  fail ; and  in 
that  respect  Peter  was  protected. 

4.  That  we  might  have  free  access  to  the  throne  of  grace  : so  the  apostle, 
“ Seeing  we  have  a great  high  priest  that  is  passed  into  the  heavens,  Jesus 
the  Son  of  God,  let  us  hold  fast  our  profession,  and  come  boldly  to  the 
throne  of  grace,”  Heb.  4 : 14,  16.  And  again,  “ Having  therefore  bold- 
ness to  enter  into  the  holiest  by  the  blood  of  Jesus,  and  having  an  high 
priest  over  the  house  of  God,  let  us  draw  near  with  a true  heart,  in  a full 
assurance  of  faith,”  Heb.  10  : 28. 

5.  That  we  might  have  the  inward  interpellation  of  the  Spirit,  which  is 
as  it  were,  the  echo  of  Christ’s  intercession  in  our  hearts,  “ The  Spirit 
maketh  intercession  for  us  with  groanings  which  cannot  be  uttered,”  Rom. 
8 : 26.  It  is  the  same  Spirit’s  groans  in  us,  which  more  distinctly  and 
fully  in  Christ  prayeth  for  us,  “ These  things  I speak  in  the  world  (saith 
our  Saviour)  that  they  might  have  my  joy  fulfilled  in  themselves,”  John 
18  : 13,  q.  d.  I have  made  this  prayer  in  the  world,  and  left  a record  and 
pattern  of  it  in  the  church,  that  they  feeling  the  same  heavenly  desires 
kindled  in  their  own  hearts,  may  be  comforted  in  the  workings  of  that  spi- 
rit of  prayer  in  them,  which  testifieth  to  their  souls,  the  quality  of  that 
intercession  which  I make  for  them  in  the  heaven  of  heavens ; certainly 
there  is  a dependance  of  our  prayers  on  Christ’s  prayer;  as  it  is  with  the 
sun,  though  the  body  of  it  abide  in  the  heavens,  yet  the  beams  of  it  descend 
to  us  here  on  earth ; so  the  intercession  of  Christ,  though  as  tied  to  his 
person,  it  is  made  in  heaven,  yet  the  groans,  and  desires  of  the  touched 
heart,  as  the  beams  thereof,  are  here  on  earth. 


LOOKING  UNTO  JESUS. 


593 


CHAP.  II.] 


6.  That  we  might  have  the  sanctification  of  our  services : of  this  the 
Levitical  priests  were  a type,  “ For  they  bear  the  iniquity  of  the  holy 
things  of  the  children  of  Israel,  that  they  might  be  accepted,  Exod.  28  : 
38. — And  he  is  the  angel  of  the  covenant,  who  hath  a golden  censer  to  offer 
up  the  prayers  of  the  saints,"  Rev.  8 : 3.  Some  observe  a threefold  evil  in 
man,  of  every  of  which  we  are  delivered  by  Christ,  First,  An  evil  of  state 
or  condition  under  the  guilt  of  sin.  Secondly,  An  evil  of  nature,  under 
the  corruption  of  sin.  Thirdly,  An  evil  in  all  our  services  by  the  adherency 
of  sin,  for  that  which  toucheth  an  unclean  thing  is  made  unclean  thereby. 
Now  Christ,  by  his  righteousness  and  merits,  justifieth  our  persons  from 
the  guilt  of  sin  ; and  Christ,  by  his  grace  and  Spirit,  doth  in  measure 
purify  our  faculties  from  the  corruption  of  sin ; and  Christ,  by  his  incense 
and  intercession,  doth  cleanse  our  services  from  the  adherency  of  sin  ; so 
that  in  them  the  Lord  smells  a sweet  savor ; and  both  we  and  our  services 
find  acceptance  with  God. 

7.  That  we  might  have  the  pardon  of  all  sin.  It  is  by  virtue  of  Christ's 
intercession,  that  a believer  sinning  of  infirmity  hath  a pardon  of  course, 
for  Christ  is  his  advocate  to  plead  his  cause;  or  if  he  sin  of  presumption, 
and  the  Lord  give  repentance,  he  hath  a pardon  at  the  hands  of  God  the 
Father,  by  virtue  of  this  intercession,  in  a way  of  justice.  And  to  this 
end,  rather  is  Christ  called  an  advocate  than  a potitioner,  “ If  any  man 
sin,  we  have  an  advocate  with  the  Father,"  1 John  2:1.  The  work  of 
an  advocate  differs  from  the  work  of  a petitioner;  an  advocate  doth  not 
merely  petition,  but  he  tells  the  judge  what  is  law,  and  what  ought  to  be 
done,  and  so  doth  Christ,  “0  my  Father!  (saith  Christ)  this  soul  hath 
indeed  sinned,  but  I have  satisfied  for  his  sins,  I have  paid  for  them  to  the 
full;  now  therefore  in  a way  of  equity  and  justice,  I do  here  call  for  this 
man’s  pardon."  If  this  were  not  so,  our  estate  would  be  most  miserable, 
considering,  that  for  every  sin  committed  by  us  after  repentance,  we  de- 
serve to  be  cast  out  of  the  love  and  favor  of  God  our  Father,  for  ever  and 
ever. 

8.  That  we  might  have  continuance  in  the  state  of  grace,  “ I have 
prayed  for  thee  that  thy  faith  fail  not,"  Luke  22  : 32.  Some  that  dissent 
from  in  the  point  of  perseverance,  object,  that  in  our  Saviour’s  prayer  for 
Peter,  there  was  somewhat  singular;  but  we  say,  That  iu  this  prayer  there 
is  nothing  singular,  which  is  not  common  to  all  the  faithful,  and  unto  such 
as  are  given  unto  Christ  of  the  Father.  They  allege,  That  this  privilege 
was  granted  to  Peter  as  an  apostle ; but  we  say,  That  if  it  was  granted  to 
Peter  as  an  apostle,  then  it  was  common  to  Peter  and  Judas,  in  that  both 
were  apostles.  They  allege  farther,  That  Christ  prays  not  for  the  absolute 
perseverance  of  believers,  but  after  a sort,  and  upon  condition.  But  we 
say  the  prayer  of  Christ  is  certain  and  not  suspended;  in  this  prayer  his 
desire  is  not  for  Peter  that  he  would  persevere,  but  his  desire  is  fur  Peter 
that  he  should  persevere ; the  object  of  the  thing  for  which  Christ  prays, 
is  distinct  from  the  thing  itself  prayed  for. 

9.  That  we  might  have  the  salvation  of  our  souls  in  the  day  of  Jesus, 
i(  Father,  I will,  that  they  also  whom  thou  hast  given  me,  be  with  me  where 
I am,  that  they  might  behold  my  glory,"  John  17  : 24.  Why,  this  is  the 
main  end  in  respect  of  us,  our  glory;  and  indeed  herein  is  the  main  piece 
of  our  glory,  to  behold  his  glory;  oh  ! to  see  the  Lord  Jesus  Christ  glori- 
fied, as  he  shall  be  glorified,  must  be  a glorious  thing;  What  is  it  to  see  his 
glory,  but  to  behold  the  lustre  of  his  divinity  through  his  humanity  ? In 
this  respect  our  very  eyes  shall  come  to  see  God,  as  much  as  is  possible  for 
any  creature  to  see  him  : we  may  be  sure  God  shall  appear  through  tho 
humanity  of  Christ  as  much  as  is  possible  for  the  divinity  to  appear  in  a 
creature ; and  therefore  men  and  angels  will  be  continually  viewing  of 

38 


594 


LOOKING  UNTO  JESUS. 


[BOOK  IY. 

Christ.  I know  there  is  another  glory  of  Christ  which  the  Father  will  put 
upon  him,  “ because  he  humbled  himself,  therefore  God  will  exalt  him, 
and  give  him  a name  above  every  name  ; and  we  shall  see  him  in  his 
glory.”  0 the  ravishing  sight  of  saints ! Christ  is  so  lovely,  that  the  saints 
cannot  leave,  but  they  must  and  will  “follow  the  Lamb  wheresoever  he 
goes,”  Rev.  14  : 4.  There  shall  be  no  moment  to  all  eternity,  wherein 
Christ  shall  be  out  of  sight  to  so  many  thousand  thousands  of  saints ; now 
this  is  the  glory  of  the  saints  above : as  a queen  that  sees  the  prince  in  his 
glory,  she  delights  in  it,  because  it  is  her  glory ; so  the  church  when  she 
shall  see  Christ  her  husband  in  his  glory,  she  shall  rejoice  in  it  because  she 
looks  upon  it  as  her  own.  Is  not  this  a blessed  end  of  Christ’s  interces- 
sion ? Why,  hither  tend  all  the  rest;  all  the  other  ends  end  in  this,  and 

for  this  above  all  Christ  intercedes  to  his  Father,  “ Father  I would  have 
my  saints  with  me ; 0 ! that  all  the  daughters  of  Zion  may  behold  King 
Solomon  with  the  crown  wherewith  thou  hast  crowned  him  in  the  day  of 
his  espousals,  and  in  the  day  of  the  gladness  of  his  heart,”  Sol.  Song  3 : 11. 

Only  one  question,  and  1 have  done.  How  should  I set  my  faith  oa 
work  to  act  on  Christ’s  intercession  for  these  ends?  I answer, 

1.  Faith  must  persuade  itself,  that  there  is  a virtue  in  Christ’s  inter- 
cession. Certainly  every  passage  and  acting  of  Christ  hath  its  efficacy ; 

and  therefore  there  is  virtue  in  this,  it  is  full  of  juice,  it  hath  a strong 
influence  in  it. 

2.  Faith  must  consider  that  it  is  the  design  of  God,  and  the  intendment 
of  Christ,  that  this  intercession  should  be  for  the  good  of  those  that  are 
given  to  Christ.  0 ! there  is  enough  in  Christ,  enough  in  Christ’s  inter- 
cession to  convey  communion,  the  Spirit’s  protection,  free  access  to  the 
throne  of  grace,  a spirit  of  prayer,  pardon  of  sins,  continuance  in  grace, 
and  salvation  of  souls  to  the  saints  and  people  of  God  through  all  the 
world;  and  this  is  the  design  of  God,  that  Christ’s  intercession  should  be 
as  the  fountain  from  whence  all  these  streams  must  run  and  be  conveyed 
unto  us. 

3.  Faith  must  act  dependently  upon  the  intercession  of  Christ  for  these 
very  ends  : this  is  the  very  nature  of  faith ; it  relies  upon  God  in  Christ, 
and  upon  all  the  actings  of  Christ,  and  upon  all  the  promises  of  Christ. 
So  then,  Is  there  a desirable  end  in  Christ’s  intercession  which  we  aim  at? 

0 let  us  act  our  faith  dependently  ! let  us  rely,  stay,  or  lean  upon  Christ 
to  that  same  end  ; let  us  roll  ourselves,  or  cast  ourselves  upon  the  very 
intercession  of  Jesus  Christ;  saying,  “O  my  Christ!  there  is  enough  in 
thee,  and  in  this  glorious  intercession  of  thine:  and  therefore  there  will  I 
stick,  and  abide  for  ever.” 

4.  Faith  must  ever  and  anon  be  trying,  and  improving,  and  wrestling 
with  God,  that  virtue  may  go  out  of  Christ’s  intercession  into  our  hearts  : 

1 have  heard,  Lord,  that  there  is  an  office  erected  in  heaven,  that  Christ 

as  high  priest  should  be  ever  praying  and  interceding  for  his  people; 
0 that  I may  feel  the  efficacy  of  Christ’s  intercession  ! am  I now  in 
prayer?  0 that  I could  feel  in  this  prayer  the  warmth,  and  heat,  and 
spiritual  fire,  which  usually  falls  down  from  Christ’s  intercession  into  the 
hearts  of  his!  Lord,  warm  my  spirit  in  this  duty;  give  me  the  kisses 
of  thy  mouth.  0 that  I may  now  have  communion  with  thee,  thy  Spirit 
upon  me,  thy  protection  over  me  ! 0 that  my  pardon  may  be  sealed,  my 

grace  confirmed,  my  soul  saved  in  the  day  of  Jesus  ! In  this  method,  0 
my  soul,  follow  on  ; and  who  knows  but  God  may  appear  ere  thou  art 
aware  ? Howsoever  be  thou  in  the  use  of  the  means,  and  leave  the  issue 
to  God. 


CHAP.  II.] 


LOOKING  UNTO  JESUS. 


595 


Sect.  VI. — Of  loving  Jesus  in  that  respect. 

6.  Let  us  love  Jesus  as  carrying  on  this  great  work  of  our  salvation  in 
his  intercession.  Now,  two  things  more  especially  will  excite  our  love. 

1.  Christ’s  love  to  us.  2.  Our  propriety  in  Christ.  For  the  first,  many 
acts  of  Christ’s  love  have  appeared  before,  and  every  one  is  sufficient  to 
draw  our  loves  to  him  again.  As — 

1.  He  had  an  eternal  love  to  man ; he  feasted  himself  on  the  thoughts 
of  love,  delight,  and  free  grace  to  man  from  all  eternity;  since  God  was 
God  (0  boundless  duration  !)  the  Lord  Jesus,  in  a manner  was  loving  and 
longing  for  the  dawning  of  the  day  of  the  creation ; he  was  (as  it  were) 
with  child  of  infinite  love  to  man,  before  he  made  the  world.  Some 
observe,  That  the  first  words  that  ever  Christ  wrote,  were  “ Love  to 
believers;”  and  these  were  written  with  glory,  for  it  was  before  gold  was, 
and  they  were  written  upon  his  bosom,  for  then  other  books  were  not. 

2.  In  the  beginning  of  time  he  loved  man  above  all  creatures,  for  after 
he  had  made  them  all,  he  then  speaks  as  he  never  did  before,  u Let  us 
make  man  in  our  image,  after  our  likeness,  and  let  him  have  dominion 
over  the  fish  of  the  sea,  and  over  the  fowl  of  the  air,  and  over  the  cattle, 
and  over  all  the  earth,”  Gen.  1 : 26.  And  though  man  at  that  very  instant 
unmade  himself  by  sin,  Christ’s  love  yet  was  not  broken  off,  but  held  forth 
in  a promise  till  the  day  of  performance,  “ The  seed  of  the  woman  shall 
bruise  the  serpent’s  head.  And  in  thy  seed  shall  all  the  nations  of  the 
earth  be  blessed.” 

3.  In  the  fulness  of  time  his  love  was  manifested,  the  seed  then  blos- 
somed, and  the  birth  came  out  in  a high  expression  of  love;  the  man- 
child,  the  love  of  Christ,  was  born,  and  saw  the  light,  “ After  that  saith 
the  apostle)  the  kindness  and  love  of  God  our  Saviour  towards  man 
appeared,”  Tit.  3:4.  I shall  not  need  sure  to  instance  in  succeeding 
passages ; so  far  as  we  have  gone,  we  have  clearly  seen  Christ’s  life  was  a 
perfect  mirror  of  his  love ; as  there  is  no  beam  in  the  sun,  in  which  there 
is  no  light,  so  there  was  no  act  in  the  life  of  Christ,  but  to  a spiritual  eye 
it  shines  with  the  light  of  love.  But  above  all,  0 the  love  of  Christ  in  his 
death  ! ask  a malefactor,  if  the  prince’s  son  should  go  to  his  father,  and 
say,  “ Father,  I confess  this  wretch  hath  deserved  to  die,  but  I see  a will- 
ingness in  thee,  that  he  should  live;  only  I perceive  it  sticks  with  thy 
justice  ; why,  for  that,  father,  here  I am;  and  to  satisfy  thy  justice  I will 
die  myself,  only  let  this  poor  wretch  live  to  the  glory  of  thine,  and  my  free 
grace.”  Ask,  I say,  the  malefactor  what  kind  of  love  were  this?  Surely 
Christ  died  for  our  sins,  and  Christ  rose  again  for  our  justification,  and  he 
ascended,  and  sat  down  at  God’s  right  hand,  and  sent  down  his  holy  Spirit, 
and  all  for  us : there  was  not  one  passage  in  all  these  transactions,  but  held 
forth  the  breakings  and  breathings  out  of  a strong  fire  of  love. 

4.  At  this  time  there  is  a coal  of  burning  love  in  the  breast  of  Christ. 
This  fire  was  indeed  from  everlasting,  but  their  flames  are  as  hot  this  day 
as  ever  : now  it  is  that  Christ  loves,  and  lives;  and  wherefore  lives?  But 
only  to  love  us,  and  to  intercede  for  us.  Christ  makes  our  salvation  his 
constant  calling;  he  is  ever  at  his  work.  “ Yesterday  and  to-day,  and  for 
ever;’’  there  is  not  one  hour  in  the  day,  nor  one  day  in  a year,  nor  one 
year  in  an  age,  wherein  Christ  is  not  busy  with  his  Father  in  this  heavenly 
employment  of  interceding  for  us.  He  loved  us,  before  he  died  for  us;  his 
love  being  the  cause  why  he  died  for  us;  and  he  loves  us  still,  in  that  now 
he  intercedes  for  us : it  is  as  much  as  to  say,  “ Christ  hath  loved  us,  and  he 
repents  not  of  his  love :”  love  made  him  die  for  us,  and  if  it  were  to  do 
again,  he  would  die  over  again ; yea,  if  our  sins  had  so  required,  that  for 


596 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 


every  elect  person  Christ  must  have  died  a several  death,  love,  love  would 
have  put  him  willingly  upon  all  these  deaths.  0 the  love  of  Christ  towards 
our  poor  souls  ! if  X might  but  stay,  and  take  some  turns  in  this  large  field 
of  love,  how  many  thousands  of  particulars  might  I draw  out  of  scripture, 
expressing  Christ’s  love  to  us  in  this  respect ; though  he  be  in  heaven,  yet 
by  virtue  of  his  intercession,  he  bears  us  in  his  hands;  yea,  he  leads  us  by 
the  hand,  and  arms  too,  “ I taught  Ephraim  to  go,  taking  them  by  their 
arms,  but  they  knew  not  that  I healed  them,”  Isa.  40:11;  Hos.  11 :3. 
He  dandles  us  on  his  knees,  he  bears  us  on  his  wings,  “As  an  eagle  stirreth 
up  her  nest,  fluttering  over  her  young,  spreading  abroad  her  wings,  taketh 
them,  and  beareth  them  on  her  wings,  so  the  Lord  alone  doth  lead  us,” 
Deut.  32:11,  12.  He  carries  us  on  his  shoulders,  as  a man  “found  his 
sheep,  and  laid  it  on  his  shoulders  rejoicing,”  Luke  15  : 5.  Nay,  I must 
yet  come  nearer;  for  Christ  by  his  intercession  sets  us  nearer  yet:  “ his  left 
hand  is  under  us,  and  his  right  hand  doth  embrace  us,”  Sol.  Song  2 : 6. 
He  wears  us  in  heaven  as  a bracelet  about  his  arms,  which  made  the  spouse 
cry  out,  “ 0 set  me  as  a seal  upon  thine  arm,”  Sol.  Song  8:6.  He  stamps 
and  prints  us  on  the  palms  of  his  hands,  “ Behold  I have  graven  thee  on 
the  palms  of  my  hands,”  Isa.  49  : 16,  as  if  our  names  were  written  in  letters 
of  blood  upon  Christ’s  flesh.  He  sets  us  as  a seal  upon  his  heart;  that  is 
the  expression  of  the  spouse  too,  “ 0 set  me  as  a seal  upon  thine  heart/'’ 
Sol.  Song  8 : 6.  Nay,  so  precious  are  the  saints  to  Jesus  Christ,  that  they 
lodge  in  heaven  in  his  bowels,  and  in  his  heart,  for  they  dwell  in  Christ; 
“Hereby  we  know  that  we  dwell  in  him:”  1 John  4:13.  And  they 
dwell  in  God,  and  dwell  in  love,  “ For  God  is  love,  and  he  that  dwelleth  in 
love,  dwelleth  in  God,”  1 John  4 : 16.  I know  not  what  more  to  say.  You 
know,  the  manner  of  the  high  priests  was  to  carry  the  names  of  the  children 
of  Israel  into  the  holy  of  holies  on  their  shoulders,  and  on  their  breasts; 
but  was  it  ever  heard,  that  any  high  priest,  besides  the  great  High  Priest 
of  our  profession,  should  carry  the  names  of  thousands  and  millions  on  his 
shoulders,  and  on  his  arms,  and  on  his  hands,  and  on  his  wings,  and  on 
his  bosom,  and  on  his  heart,  and  in  his  bowels,  as  a memorial  before  the 
Lord  ? 0 unmatchable  love  ! 

Methinks  this  love  of  Christ  should  now  change  my  soul  into  a globe  or 
mass  of  divine  love  towards  Christ  “ as  it  were  by  the  Spirit  of  the  Lord.” 
Methinks  a sight  of  Christ  in  his  presenting  himself,  and  his  sacrifice  to 
his  Father  for  me,  should  so  enamor  my  soul,  as  that  I should  delight  in  no 
other  sight  but  this.  Then  is  a Christian  sweetly  exercised,  when  as  the 
golden  ball  of  divine  love  is  tossed  to  and  again  betwixt  Christ’s  bosom  and 
his ; and  in  this  respect  it  is  a wonder  that  before  this  I am  not  sickened, 
and  overcome  with  love,  and  ready  to  cry  out  with  the  spouse,  “ 0 stay  me 
with  flagons,  and  comfort  me  with  apples,  for  I am  sick  of  love  !”  Sol.  Song 
2:5.  “ 0 ! I am  wounded  with  the  arrows  of  love,  so  as  neither  grave, 

nor  death,  nor  hell,  neither  angels,  nor  principalities,  nor  powers,  nor  things 
present,  nor  things  to  come,  can  ever  lick  these  wounds,  or  embalm,  or  bind 
them  up.  0 my  Christ,  my  Lord,  my  Jesus ! what  shall  I do  but  yield 
over  myself  as  a spouse  under  the  power  of  her  husband  ? What  shall  I 
do,  but  lose  myself  in  such  a deep  ocean  of  loves,  stronger  than  wine,  hot- 
ter than  coals  of  juniper,  which  hath  a most  vehement  flame?” 

2.  Another  motive  of  our  love  to  Christ,  is  our  propriety  in  Christ,  “ Ye 
are  not  your  own,”  said  the  apostle  of  us,  1 Cor.  6 : 16,  and  he  is  not  his 
own,  may  we  say  of  Christ.  If  any  ask  how  may  this  be  ? I answer,  That 
the  soul  in  loving  Christ  is  not  her  own,  and  in  regard  of  loving,  Christ  is 
not  his  own  ; every  one  makes  over  itself  to  another;  and  propriety  or  in- 
terest to  itself  on  both  sides  ceaseth,  “my  beloved  is  mine,  and  I am  his,” 
saith  the  spouse,  Sol.  Song  2 : 16,  not  as  if  Christ  should  leave  off  to  be  his 


LOOKING  UNTO  JESUS. 


597 


CHAP.  II.] 


own,  or  to  be  a free  God,  when  he  becometh  ours ; no,  no,  but  he  so 
demeans  himself,  in  respect  of  his  loves,  as  if  he  were  not  his  own  ; he 
putteth  on  such  relations,  and  assumes  such  offices  of  engagements,  as  if  he 
were  all  for  us,  and  nothing  for  himself ; thus  he  is  called  a Saviour,  a Re- 
deemer, a King,  a Priest,  a Prophet,  a Friend,  a Guide,  a Head,  a Husband, 
a Leader,  Ransomer,  and  Intercessor;  and  what  not  of  this  nature. 

0 my  soul  ! come  hither  and  put  thy  little  candle  to  this  mighty  flame ; 
if  thou  hadst  ten  hearts,  or  as  many  hearts  in  one  as  there  are  elected  men 
and  angels  in  heaven  and  earth,  all  these  would  be  too  little  for  Jesus 
Christ ; ouly  go  as  far  as  thou  canst,  and  love  him  with  that  heart  thou 
hast,  yea,  love  him  with  all  thy  heart,  and  all  thy  soul,  and  all  thy  might ; 
and  as  Christ  in  loving  thee  is  not  his  own,  so  let  thy  soul  in  loving  Christ 
be  not  her  own  ; come,  love  thy  Christ,  and  not  thyself ; possess  thy  Christ, 
and  not  thyself;  enjoy  thy  Christ,  and  not  thyself;  live  in  thy  Christ,  and 
not  in  thyself;  solace  thyself  in  Jesus  Christ,  and  not  thyself,  say  with  the 
apostle,  “ I am  crucified  with  Christ,  nevertheless  I live,  yet  not  I,  but 
Christ  that  liveth  in  me,”  Gal.  2 : 20.  Certainly,  if  ever  thou  coraest  to 
love  Christ  truly,  thou  canst  not  but  deny  thyself,  and  all  created  lovers. 
This  love  will  screw  up  thyself  so  high  above  the  world,  and  above  thy 
flesh,  and  above  thyself,  and  above  all  other  lovers,  that  nothing  on  this  side 
Christ,  whether  in  heaven  or  on  earth,  will  come  in  competition  with  him. 
Suppose  a man  in  the  top  of  a castle  higher  than  the  third  region  of  the  air, 
or  near  the  sphere  of  the  moon,  should  look  down  to  the  fairest  and  sweetest 
meadows,  or  to  a garden  rich  with  roses  and  flowers  of  all  sweet  colors  and 
delicious  smells ; certainly  he  should  not  see  or  feel  any  sweetness,  pleasant- 
ness, color  or  smell,  because  he  is  so  far  above  them  ; so  the  soul,  filled 
with  the  love  of  Christ,  is  so  high  above  all  created  lovers,  that  their  love- 
liness cannot  reach  or  ascend  to  the  high  and  large  capacity  of  a spiritual 
soul.  0 for  a soul  filled  up  with  all  the  fulness  of  God  ! 0 for  a soul 

stretched  out  to  its  widest  capacity  and  circumference  for  the  entertainment 
of  God  ! 0 my  soul ! that  thou  wert  but  “ able  to  comprehend  with  all  the 

saints,  what  is  the  breadth,  and  length,  and  depth,  and  heighth,  and  to 
know  the  love  of  Christ  that  passeth  knowledge  !”  Eph.  3 : 18,  19.  Surely 
if  Christ  be  mine,  if  his  death  be  mine,  his  resurrection  mine,  his  ascension 
mine,  his  session  mine,  his  intercession  mine,  How  should  I but  love  him 
with  a singular  love?  Farewell  world,  and  worldly  glory;  if  Christ  come 
in  your  room,  it  is  time  for  you  to  vanish ; I shall  little  care  for  a candle 
when  the  sun  shines  clear  and  bright  upon  my  head ; what,  is  my  name 
written  on  the  heart  of  Christ  ? Doth  he  wear  me  as  a favor  and  love-token 
about  his  arms  and  neck  ? Is  he  at  every  turn  presenting  me  and  my  duties 
to  his  heavenly  Father  ? “ Thou  hast  ravished  my  heart,  my  King,  my 

Jesus,  thou  hast  ravished  my  heart  with  one  of  thine  eyes,  and  with  one 
chain  of  thy  neck,”  Sol.  Song  4 : 9. 

Suppose,  0 my  soul ! thou  hadst  been  with  Christ  when  he  washed  his 
disciples’  feet,  and  that  he  should  have  come,  and  have  washed  thy  feet; 
would  not  thy  heart  have  glowed  with  love  to  Jesus  Christ  ? Why,  Christ 
is  now  in  glory,  and  now  he  takes  thy  filthy  soul  and  dirty  duties,  and 
washes  (as  it  were)  the  feet  of  all,  that  he  may  present  them  to  his  Father; 
thou  canst  not  shed  a tear,  but  he  washes  it  over  again  in  his  precious  blood, 
and  perfumes  it  with  his  glorious  intercessions.  Oh  ! what  cause  hast  thou 
to  love  Jesus  Christ?  0!  you  that  never  loved  Christ,  come,  love  him 
now ; and  you  that  have  loved  Christ  a little,  0 ! love  him  more;  above  all, 
let  me,  0 my  soul ! charge  upon  thee  this  duty  of  love ; Oh  ! go  away  warmed 
with  the  love  of  Christ,  and  with  a love  to  Christ. 


598 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 


Sect  VII. — Of  joying  in  Jesus  in  that  respect. 

7.  Let  us  joy  in  Jesus,  as  carrying  on  this  work  of  our  salvation  in  his 
intercession.  Surely  this  is  glad  tidings  of  great  joy;  when  wicked  Haman 
procured  letters  from  king  Ahasuerus  for  the  destruction  of  all  Jews,  then 
Esther  the  queen  makes  request  to  the  king  that  her  people  might  be  saved, 
and  Haman’s  letters  revoked,  “ and  the  king  said  to  her,  What  wilt  thou, 
queen  Esther  ? and  what  is  thy  request,  and  it  shall  be  given  thee  V * Esther 
5:9.  0 ! the  joy  of  the  Jews  at  this  happy  tidings  ! “ Then  the  city  of 

Shushan  rejoiced,  and  was  glad  ; then  the  Jews  had  light,  and  gladnsss,  and 
joy,  and  honor,  in  every  province,  and  in  every  city,  whithersoever  the 
king’s  commandment,  and  his  decree  came,  the  Jews  had  joy,  and  gladness, 
a feast,  and  a good  day,”  Esther  8 : 15,  16,  19.  Is  not  this  our  very  case  ? 
Was  there  not  a law  against  us,  an  hand-writing  of  ordinances,  a sentence 
of  a double  death,  of  body  and  soul ! Had  not  Satan,  as  wicked  Haman,  ac- 
cused us,  and  sought  by  all  means  our  condemnation  ? But  yet  behold,  not 
only  an  earthly  Esther,  but  Jesus  the  Son  of  God  was  willing,  for  our  sakes, 
to  come  down  from  heaven  ; and  he  it  was  that  took  away  the  hand-writing 
of  ordinances,  and  cancelled  it  upon  the  cross;  that  ascended  into  heaven, 
and  there  makes  requests  for  us;  and  he  it  is  in  whom  his  Father  is  well 
pleased  : never  comes  he  to  his  Father,  but  he  obtains  the  grace  of  the  gol- 
den sceptre  ; no  sooner  he  cries,  “ I will  that  these  poor  souls  be  eternally 
saved,”  but  his  Father  answers,  u Amen,  be  it  so;  be  it,  0 my  Son  ! even 
as  thou  pleasest.”  0 that  we  could  joy  in  this ! 0 that  we  could  imitate  the 
Jews  ! 0 that  light,  and  gladness,  and  joy,  and  honor  would  possess  our 

souls  ! If  at  Christ’s  birth  was  such,  and  so  much  joy,  because  a Saviour 
was  proclaimed,  is  not  our  joy  to  be  heightened  when  salvation  is  effected  ? 
If  the  first  act  of  Christ’s  mediation  was  so  joyous,  shall  not  the  last  act  of 
his  mediation  be  much  more  joyous  ? But  I hear  many  objections  which 
keep  back  joy  ; they  are  as  bars  and  hinderances  at  the  doors  of  many  heavy 
hearts,  that  joy  cannot  enter  in  : I shall  instance  in  some. 

0 ! I am  opposed  here  in  this  world,  (says  one,)  men  are  as  wolves  and 
devils,  “ dogs  have  compassed  me,  the  assembly  of  the  wicked  have  enclosed 
me,”  Psal.  22  : 16.  They  have  no  bowels,  they  persecute,  reproach, 
revile,  so  that  I am  killed  all  the  day  long. — And  what  then  ? What  mat- 
ters oppositions  of  men,  so  long  as  Christ  doth  intercede  for  thee  in  heaven ! 
0 remember  Christ’s  bowels;  it  maybe  he  suffers  men  to  be  merciless  on 
earth,  that  thou  mayest  look  up,  and  behold  how  merciful  he  is  who  sits 
above ; and  tell  me,  hast  thou  no  experience  of  this  truth  ? Doth  not  relief 
strangely  come  in  now  and  then  ? Why  write  upon  the  forehead  of 
such  favors,  “ I have  a merciful  and  compassionate  Mediator  in  heaven.” 

0 ! I am  much  tempted,  says  another,  that  I cannot  pray ; had  I now 
the  key  of  prayer,  I could  then  unlock  the  cabinet  where  all  God’s  treasures 
lie,  and  take  out  what  I pleased ; but,  alas ! my  prayers  are  dull,  and  weak, 
and  dry,  and  without  spirit  and  life;  I cannot  pray.  If  so,  be  humbled  for 
it,  and  yet  know  this,  that  when  thou  canst  not  pray,  Christ  then  prays  for 
thee,  and  he  prays  that  thou  mayest  pray  : and  tell  me,  hast  thou  no  expe- 
rience of  this  truth  ? Hath  not  thy  spirit  sometimes  been  enlarged  in  prayer  ? 
Hast  thou  not  sometimes  felt  thy  heart  warmed  or  savingly  affected  ? Hast 
thou  not  sometimes  in  prayer  been  lifted  up  above  thyself  and  above  the 
world  ? Conclude  then,  “ My  intercessor  above  hath  sent  me  this  gift  and 
spirit  ; It  is  not  I but  Christ’s  intercession,  that  by  an  admirable  and  secret 
operation  hath  given  me  the  Spirit  to  help  my  infirmity;  these  are  the  in- 
tercessions of  the  Spirit  of  Christ,  and  they  are  the  very  echo  of  the  inter- 
cession of  Christ  in  his  own  person.” 

0 but  I labor  under  such  and  such  corruptions ! (says  another)  and  the 
devil  is  busy,  exceeding  busy,  and  he  exceedingly  prevails  : how  am  I over- 


CHAP.  II.] 


LOOKING  UNTO  JESUS. 


599 


come  with  these  corruptions,  and  with  these  and  these  sins  ? It  may  be  so, 
and  yet  do  not  altogether  despond,  for  Jesus  Christ  is  at  God’s  right  hand, 
and  there  he  sits  till  all  his  enemies  be  made  his  footstool ; and  what,  are 
not  thy  sins  his  enemies  ? 0 be  of  good  comfort ! for  Christ  will  prevail,  it 
is' one  piece  of  his  prayer  that  he  puts  up  for  thee,  “to  keep  thee  from  evil,” 
John  17  : 15.  And  surely  he  will  either  keep  thee  from  it,  or  keep  thee  in 
it,  that  in  the  issue  thou  shalt  have  the  victory.  “ Those  that  thou  gavest 
me  I have  kept,  (saith  Christ)  and  none  of  them  is  lost,”  John  17  : 12.  If 
he  undertake  for  thee,  thou  art  safe  and  sure;  “his  covenant  is  everlasting, 
even  the  sure  mercies  of  David,”  Isa.  55  : 3.  And  therefore  if  thou  dost 
not,  certainly  thou  shalt  feel  the  virtue  of  Christ’s  intercession  : sin  must 
be  subdued,  hell  gates  shall  not  prevail  against  thee  ; and  he  will  not  quench 
thy  sparks  until  he  bring  forth  judgment  unto  victory. 

Oh,  but  I am  in  a suffering  condition  ! (says  another)  that  there  is  none 
that  regards  or  takes  pity  on  me,  all  my  friends  have  dealt  treacherously 
with  me,  among  all  my  lovers  there  is  none  to  comfort  me  : they  have  heard 
that  I sigh,  and  there  is  none  to  refresh  me ; I stand  for  Christ,  but  there 
is  none  stands  by  me  ; I own  him  but  there  is  none  owns  me.  Bleeding 
Christians,  bear  up  ! is  not  Christ’s  intercession  a sufficient  answer  to  this 
case?  Alas!  thou  wouldst  be  pitied  for  all  thy  weaknesses ; Why?  Know 
that  compassion  is  natural  to  Jesus  Christ;  he  is  a merciful  high  priest,  and 
can  be  no  other  to  thee;  God  ordained  him  to  officiate  in  such  a tabernacle 
as  wherein  thou  dwellest,  he  was  in  all  things  like  unto  thee,  sin  only  ex- 
cepted. It  may  be  thou  art  in  want,  and  so  was  Christ,  he  had  no  house; 
thou  art  persecuted,  and  so  was  Christ;  sin  loads  thee,  and  so  it  did  Christ. 
A Christian’s  condition  needs  compassion,  and  Christ  knows  how  much,  and 
it  is  his  work  continually  to  lay  it  open  above;  “0  my  Father!  thus  and 
thus  it  is  with  the  militant  church,  not  a member  in  it,  but  he  is  under  sin 
and  affliction  ; see  here  the  tears,  hearken  to  the  sighs  and  groans,  and  cbat- 
terings,  and  mournings  of  my  doves  below  ; I present  here  their  persons  and 
performances;  and,  Oh  ! that  they  may  find  acceptance  through  my  merits  !” 
Some  speak  of  heaven’s  music,  some  tell  us  of  saints  and  angels  singing  and 
warbling  in  lively  notes,  the  praises  of  Christ  in  heaven;  and  if  any  such 
thing  be,  certainly  it  is  ear-tickling,  heart-ravishing  music ; 0 the  melody  ! 
O the  joy  of  saints  to  hear  such  heavenly  airs  with  heavenly  ears  ! but  be 
it  as  it  will  be,  of  this  I am  confident,  that  heaven  itself  yields  no  such  music 
as  is  the  intercession  of  Jesus  Christ;  this  (if  any  thing  in  heaven  do  it) 
makes  melody  in  the  ears  of  God,  and  of  all  celestial  spirits,  saints  or  angels: 
and  0 my  soul  ! suppose  thyself  within  the  compass,  if  now  thou  couldst 
but  hear  what  thy  Jesus  is  saying  in  thy  behalf;  “ Is  not  this  a brand  newly 
plucked  out  of  the  fire  ? Was  not  this  poor  soul  but  the  other  day  in  a 
state  of  nature,  defiled  with  sin,  within  a step  of  hell  ? And  did  not  I send 
my  Spirit  to  recall  him  ? Was  not  this  precious  blood  shed  for  the  redemp- 
tion of  him  ? And  what  though  sin  stick  and  cleave  to  him  to  this  day, 
yet  have  I not  given  thee  charge  to  take  away  his  filthy  garments  from  him, 
and  to  clothe  him  in  changes  of  raiment,  even  with  the  shining  robes  of 
mine  own  righteousness?  0 my  Father,  let  this  soul  live  in  thy  sight ! 0 

cast  him  not  away  for  whom  I have  suffered  and  done  all  this  ! I cannot 
rest  satisfied  without  his  society,  I am  not  right  till  he  is  with  me  in  glory : 
be  is  my  darling,  my  purchase,  my  portion,  my  delight,  and  therefore  let 
him  be  saved.”  Is  not  this  enough  to  cause  thy  very  heart  to  leap  in  thy 
bosom  ? Bonaventure  fondly  reports,  That  Frances  hearing  an  angel  a little 
while  playing  on  a harp,  he  was  so  moved  with  extraordinary  delight,  that 
he  thought  himself  in  another  world.  0 ! but  suppose  thou  shouldest  hear 
the  voice  of  Jesus  thy  intercessor  thus  pleading  for  thee:  wouldestthou  not 
be  cast  into  an  ecstacy?  Would  not  this  fill  thee  with  joys  unspeakable 


600 


LOOKING  UNTO  JESUS. 


[BOOK  IV 


and  full  of  glory  ? Come,  realize  this  meditation.  Certainly  if  thou  art 
Christ's,  he  is  thus,  or  in  some  other  manner  interceding  for  thee;  as  sure 
as  Christ  is  in  heaven,  he  is  pleading  with  his  Father  in  heaven  on  thy  be- 
half : 0 the  joys  ! the  joys,  the  joys  that  I should  now  feel  ! Tell  me,  is  it 
not  a comfort  for  a poor  beggar  to  be  relieved  at  a rich  man’s  door?  We 
are  all  beggars  in  regard  of  heaven,  and  Jesus  Christ  doth  not  only  come 
forth  and  serve  us,  but  he  takes  us  poor  beggars  by  the  hand,  and  leads  us 
unto  his  heavenly  Father.  Oh  ! what  comfort  is  here  ? 

Sect.  VIII. — Of  'praying  unto  and  praising  of  Jesus  in  that  respect. 

8.  Let  us  pray  to,  and  praise  our  Jesus  in  this  respect. 

1.  Let  us  pray  or  sue  our  interest  in  this  intercession  : it  is  a question 

among  the  schools.  Whether  we  may  conveniently  pray  to  Jesus  to  pray  to 
his  Father  in  our  behalf?  And  thus  far  is  granted,  that  we  may  pray  to 
Christ  to  make  us  partakers  of  his  intercessions,  and  to  mingle  our  prayers 
with  his  prayers,  that  they  may  find  acceptance  with  God  his  Father.  But 
that  we  may  use  such  a form,  as  Ora  pro  nobis , “ 0 Christ  pray  for  us/’ 
it  is  looked  upon  as  inconvenient  in  this  respect.  1.  Because  “ we  have  no 
such  custom,  neither  the  churches  of  God,”  1 Cor.  11:6.  2.  Because  it 

savors  too  much  of  the  error  of  Arrious  Nestorious , and  indeed  of  the 
Romanists  themselves.  3.  Because  our  prayers  are  mostly  directed  to 
Christ  in  his  person  or  divine  subsistence,  whose  part  is  rather  to  give  than 
to  ask ; or,  if  they  are  directed  to  Christ  as  Mediator,  and  not  simply,  as  the 
only  begotten  Son  of  God,  then  I see  no  incongruity,  though  in  the  former 
respect  some  inconveniency,  but  that  we  may  pray  to  Christ  to  intercede 
for  us,  for  so  he  is  God  and  man  : and  he  is  considered  according  to  both 
natures,  only  the  difference  of  both  natures  is  still  to  be  kept  and  maintained. 
Intercession  is  the  office  of  the  whole  person  of  Christ,  and  of  the  two 
natures  of  Christ;  but  he  performs  this  office  one  way  according  to  his 
divine  nature,  and  another  way  according  to  his  human  nature.  I list  not 
to  quarrel  about  niceties,  it  is  thus  agreed  on  all  hands,  and  that  is  enough 
to  our  purpose,  that  we  may  call  on  Jesus,  or  on  God  the  Father  in  and 
through  Jesus,  that  Christ’s  intercessions  may  be  ours,  and  that  he  would 
make  it  out  to  us  in  a way  of  assurance  every  day  more  and  more. 

2.  Let  us  praise,  let  us  bless  God,  and  bless  Christ  for  every  transaction 
in  heaven  for  us.  It  is  a wonder  to  observe  what  songs  of  praise  were 
chanted  to  Christ  in  heaven,  for  that  one  transaction  of  opening  the  book, 
and  loosing  the  seven  seals  thereof;  First,  “ the  four  beasts,  and  then  the 
four  and  twenty  elders  fell  down  before  the  Lamb,  having  every  one  of  them 
harps,  and  golden  vials  full  of  odors,  which  are  the  prayers  of  the  saints, 
Rev.  5 : 8.  And  they  sung  a new  song,  saying,  Thou  art  worthy  to  take 
the  book,  and  to  open  the  seals  thereof,  for  thou  wast  slain,  and  hast  re- 
deemed us  to  God  by  thy  blood,  verse  9.  — And  then,  the  angels  round  about 
the  throne,  whose  number  was  ten  thousand  times  ten  thousand,  and  thou- 
sands of  thousands,  verse  11,  came  on,  saying,  Worthy  is  the  Lamb  that 
was  slain,  to  receive  power,  and  riches,  and  wisdom,  and  strength,  and 
honor,  and  glory,  and  blessing,  verse  12. — And  then  every  creature  which 
is  in  heaven,  and  on  the  earth,  and  under  the  earth,  and  such  as  are  in  the 
sea,  came  on,  saying,  Blessing,  and  honor,  and  glory,  and  power  be  unto 
him  that  sitteth  upon  the  throne,  and  unto  the  Lamb  for  ever  and  ever, 
verse  13. — And  the  four  beasts,  and  four  and  twenty  elders  fell  down  and 
worshipped  him  that  liveth  for  ever  and  ever,”  verse  14.  I cannot  tell 
what  other  transactions  may  be  in  heaven,  we  have  but  hints  of  them  here, 
nor  shall  we  fully  or  particularly  know  them  till  we  come  to  heaven ; but 
for  this  one  transaction  of  Christ’s  intercession,  we  cannot  imagine  less 
praise  to  be  given  to  Christ  than  for  any  other.  0 then  let  us  do  this  duty 


LOOKING  UNTO  JESUS. 


601 


CHAP.  II.] 


on  earth,  as  it  is  done  in  heaven  ! What,  is  Christ  praying  for  us  ? 0 let 
us  be  on  the  exercise  of  praising  him  ! is  Christ  interceding  for  us  ? Let 
us  give  him  the  glory  of  his  intercession ; heaven  is  full  of  his  praises,  0 ! 
why  should  not  the  earth  ring  with  the  sound  thereof?  “ Praise  the  Lord, 
0 my  soul,  and  all  that  is  within  me,  praise  his  holy  name.” 

Sect.  IX. — Of  conforming  to  Jesus  in  that  respect. 

9.  Let  us  conform  to  Jesus  in  respect  of  his  intercession.  I cannot 
think,  but  in  every  action  of  Christ  there  is  something  imitable  of  us.  And 
as  to  the  present  work,  I shall  instance  only  in  these  few  particulars.  As, 

1.  Christ  appears  in  heaven  for  us,  let  us  appear  on  earth  for  him.  Is 

there  not  equity  as  well  as  conformity  in  this  duty  ? 0 my  soul ! consider 

what  thy  Christ  is  doing,  consider  wherein  the  intercession  of  Jesus  Christ 
consists ; is  not  this  the  first  part  of  it?  Why,  he  appears  in  heaven  before 
saints,  and  angels,  and  before  God  his  Father  in  thy  behalf;  and  art  thou 
afraid  to  appear  before  worms,  mortals,  dust  and  ashes  in  his  cause,  or  for 
his  truth?  Shall  Jesus  Christ  own  thee  in  heaven,  and  wilt  thou  not  own 
Jesus  Christ  here  in  this  world  ? Shall  Jesus  Christ,  as  thy  great  high 
priest,  take  thy  very  name,  and  carry  it  upon  his  breast  into  the  presence 
of  God ; and  wilt  not  thou  take  the  name  of  Christ,  and  hold  it  forth  in 
profession  and  practice  to  all  men  ? Oh  ! what  a mighty  engagement  is 
here  to  stand  to  Christ,  and  to  appear  for  Christ,  and  to  own  his  cause  in 
these  backsliding  times  ? In  that  Christ,  who  sits  at  the  right  hand  of  God, 
is  willing  and  ready  to  appear  in  person  for  us,  both  as  a mediator,  and 
sponsor,  and  solicitor,  and  advocate,  and  lieger  ambassador. 

2.  Christ  spends  all  his  time  for  us,  and  our  salvation,  let  us  spend  all 
our  time  for  him,  and  in  his  service ; the  apostle  tells  us,  That  “ he  ever 
lives  to  make  intercession  for  us,”  Heb.  7 : 25.  It  is  not  for  a day,  or  a 
month,  or  a year,  but  he  lives  for  ever  upon  this  account;  for  ever,  i.  e.} 
during  all  the  time  from  his  ascension  until  the  end  of  the  world  ; he  is 
still  interceding,  he  spends  off  all  that  time  for  us,  and  shall  we  think  it 
too  much  time  to  spend  a few  days  that  we  have  here  to  live  upon  the 
earth  for  him  ? one  thinks  this  is  the  greatest  argument  in  the  world  to 
make  us  walk  closely  with  God  in  Christ,  “ He  spends  off  his  eternity  for 
us ; and  shall  we  not  spend  off  our  whole  time  for  time  ?”  Surely  people 
do  not  think  what  Christ  is  doing  in  heaven  for  them ; if  you  who  are  saints 
would  but  seriously  consider,  that  Christ,  this  Sabbath,  this  day  of  rest,  is 
at  his  work,  that  without  any  weariness  or  intermission,  from  morning  till 
evening,  and  from  evening  till  morning,  he  is  ever,  ever  interceding ; How 
should  this  engage  you  in  his  service  ? Ah,  Christians  ! if  you  should  con- 
tinue praying,  praising,  reading,  hearing  all  this  day,  without  any  intermis- 
sion or  breaking  off,  Oh!  what  weariness?  Oh!  how  would  you  say, 
“ When  will  this  day  be  done?  when  will  the  Sabbath  be  at  an  end?” 
Well,  but  Christ  is  not  weary  of  serving  you;  this  Sabbath,  and  the  last 
Sabbath,  and  the  other  Sabbath,  and  every  Sabbath,  when  you  had  done 
your  duties,  he  took  your  persons  and  duties,  and  presented  all  unto  his 
Father;  he  prayed  over  your  prayers,  and  continued  praying,  and  saying; 
“ Lord  accept  of  a short,  poor,  lean,  imperfect  service  done  on  earth  for  my 
sake,  and  for  these  merits’  sake,  which  I am  continually  presenting  to  thee 
here  in  heaven.”  Oh  ! why  do  we  not  come  up  to  this  conformity  ? Oh  ! 
why  are  we  so  uncouformable  to  the  actings  of  Christ  ? He  is  preparing 
mansions  for  us  in  heaven,  and  are  we  digging  in  this  world  ? He  is  making 
mention  of  our  names  to  God,  and  are  we  sinning  against  him  and  God? 
His  blood  cries,  “ 0 that  these  souls  may  be  saved  !”  and  shall  our  sins  cry, 
“It  is  just  that  these  souls  should  be  damned.”  0 ! mind  the  exemplar; 
Christ  spends  all  this  time  for  you,  do  you  spend  all  your  time  for  him : we 


602 


LOOKING  UNTO  JESUS. 


[BOOK  IV. 

cannot  but  judge  this  to  be  most  equal,  “ That  they  who  live  should  not 
henceforth  live  unto  themselves  hut  unto  him  who  ever  lives  to  make  inter- 
cession for  them.” 

3.  He  prays  for  us  and  for  all  believers  unto  his  Father,  and  let  us  pray 

for  ourselves,  and  for  all  our  brethren,  and  for  all  sorts  of  men,  though  they 
he  our  enemies,  for  we  were  no  better  to  Jesus  Christ;  Learn  of  me,  (saith 
Christ)  and  as  far  as  he  is  imitable  let  us  follow  him ; Doth  Christ  pray  ? 
Let  us  pray.  Doth  he  pray  for  us  and  others  ? Let  us  pray  for  ourselves, 
and  then  let  us  pray  one  for  another.  “ 1 exhort  therefore  (saith  the  apos- 
tle) that  first  of  all,  supplications,  prayers,  intercessions,  and  givingof  thanks 
be  made  for  all  men,”  1 Tim.  2:1.  “ And  come,  lift  up  thy  prayer  for  the 
remnant  that  is  left,”  said  the  king  to  Isaiah,  37  : 4.  And  “ wrestle  toge- 
ther in  prayer  for  me,”  said  Paul,  Rom.  15  : 30.  And  “Give  the  Lord  no 
rest  till  he  make  Jerusalem  a praise  in  the  earth,”  said  the  prophet,  Isa. 
62  : 7.  Christ  intercedes,  and  there  is  no  question  but  we  should  intercede 
for  the  living  saints,  “brethren,  pray  for  us,”  said  the  apostle,  1 Thess.  5 : 
25.  Whosoever  thou  art  that  readest,  “ I beseech  thee  remember  me  in  thy 
prayers,  it  may  be  thou  art  nearer  God,  and  more  in  favor  with  God  than 
such  a poor  sinner  as  I am.”  As  Mordecai  set  Esther  on  work  to  intercede 
for  him  with  the  king,  and  for  his  people,  so  it  is  our  duty  to  crave  the 
prayers  of  such  who  are  upon  better  terms,  possibly,  with  the  Lord,  than  we 
ourselves  are  at  the  present;  “ Only  I could  wish  thy  prayers  at  such  a time, 
when  thy  heart  is  got  nearest  to  God,  by  special  stirrings  of  faith  and  love.” 
I suppose  thou  canst  not  have  a spirit  and  power  of  prayer,  but  sometimes 
or  other  thou  art,  as  it  were,  in  the  lap  of  Christ,  upon  the  spouse’s  knee,  in 
the  beloved’s  bosom  ; “ 0 then  make  a request  for  an  unworthy  one  ! 0 

then,  if  ever,  intercede  for  me,  because  then  I read  Christ’s  own  interces- 
sion in  thy  intercession.  What  is  thy  prayer  then,  but  as  the  echo  of 
Christ’s  prayer,  the  Amen  to  Christ’s  intercessions,  which  be  makes  in  hea- 
ven ?”  Christians  ! it  is  our  duty  to  put  one  another  upon  praying  one  for 
another;  Christ  intercedes  for  us,  and  so  should  we  intercede  for  his,  called 
or  uncalled,  if  so  they  belong  to  the  election  of  grace. 

4.  Christ  takes  our  prayers,  and  mingles  them  with  his  own  prayers,  in- 
tercessions, incense,  and  so  presents  all  as  one  work  mingled  together  unto 
God  the  Father;  0 ! let  this  be  our  care,  to  put  up  all  our  prayers  to  God 
in  the  name  of  Christ,  and  to  stay  ourselves  upon  the  intercessions  of  Christ; 
when  all  is  done,  let  us  beg  the  acceptance  of  our  prayers,  not  for  our  sakes, 
nor  for  our  prayers’  sake,  but  for  his  sake,  who  perfumes  our  prayers,  by  in- 
terweaving them  with  his  prayers.  Many  a poor  soul  is  many  a time  afraid 
to  pray  to  God  for  want  of  the  due  consideration  of  this  conformity  ; such  an 
one  goes  to  prayer,  and  he  looks  upon  it  as  it  lies  upon  his  own  heart,  or  as 
it  comes  from  himself,  and  then  he  cries,  “ Oh  ! what  a poor,  weak,  sinful, 
imperfect,  impenitent  prayer  is  this?”  Well,  but  if  this  weak  prayer  of 
thine  be  once  mingled  with  the  glorious  and  heavenly  prayer  of  Jesus 
Christ,  the  weakness  will  soon  vanish,  and  thy  prayer  will  find  acceptance 
with  God  the  Father : it  is  with  your  prayers  and  duties  as  it  is  with  your 
fire,  your  kitchen  fire  is  troubled  with  abundance  of  smoke,  but  if  ever  it 
could  ascend  into  the  element  of  fire  above,  it  would  smoke  no  more ; so 
your'  prayer,  while  it  lies  upon  your  own  heart,  there  is  a great  deal  of  smoke 
in  it,  but  if  ever  it  goes  up  into  the  hands  of  Jesus  Christ,  there  it  is  in  its 
own  element,  and  so  it  is  freed  from  all  its  smoke,  and  so  the  weakness  of 
it  is  done  away.  0 conform  to  Christ  in  this  point!  he  will  not  present  thy 
prayer  to  God,  but  he  will  first  mingle  it  with  his  own  prayers;  no  more 
shouldst  thou  present  a prayer  to  God,  but  in  Christ’s  name,  considering 
that  all  thy  prayers  find  acceptance  in,  for,  and  through,  the  intercession  of 
Jesus  Christ : if  it  were  not  for  this,  I confess  I know  not  how  to  answer  the 


CHAP.  II.] 


LOOKING  UNTO  JESUS. 


603 


cavils  of  our  dissolute  adversaries,  who  throw  down  prayers  as  of  no  use  at 
all.  For  thus  they  object. 

Obj.  Thou  canst  not  pray,  (say  they,)  by  thy  own  confession,  without 
some  defect,  imperfection,  sin ; and  if  so,  there  is  need  of  a new  prayer,  to 
beg  pardon  for  the  defects  of  that  prayer;  and  then  another  prayer  to  heal 
the  flaws  of  that  prayer;  and  then  another  to  do  as  much  for  that,  and  so, 
in  infinitum : by  this  means  there  would  be  an  infinite  progression,  without 
any  stop  at  any  prayer  at  all. 

Answ.  I answer,  this  objection  were  valid,  if  there  were  no  intercession 
of  Christ  to  stay  ourselves  and  our  prayers  on  : but  as  we  grant  requests 
many  times  for  some  friend’s  sake,  rather  than  for  the  parties’  sake ; so  God 
doth  always  grant  requests  for  Christ’s  sake,  never  for  our  own  sakes. 
Thou  objectest,  There  are  many  defects  in  our  prayers  as  made  by  us ; but 
I answer,  There  are  no  defects  in  the  merits  and  intercession  of  Jesus  Christ, 
for  whose  sake  aloue  they  are  granted  of  God  : and  therefore  our  prayers 
being  made  in  Christ’s  name,  they  may  stay  their  heads  in  Christ’s  bosom; 
in  this  respect,  we  need  not  still  to  run  ourselves  in  a circle,  this  being  the 
last  resolution,  Christ’s  merits  and  Christ’s  intercessions : Christ  offers  up 
our  persons  and  wooden  prayers  in  his  golden  censer  to  his  Father  ; Christ’s 
intercession  therefore  is  that  which  doth  the  deed.  Now  to  say  our  prayers 
are  of  no  use,  is  all  one  as  to  say,  his  intercession  is  of  no  use;  not  that  we 
are  so  good,  that  he  cannot  take  exception  against  us  and  our  prayers,  but 
because  Christ  is  so  good,  and  his  intercession  for  us  is  so  good,  that  he 
neither  can,  nor  will  take  exception  against  him,  or  his  intercession  for  us; 
and,  in  this  case,  Christ  and  Christians  make  one  person  (as  it  were)  in  law; 
his  intercession  for  us,  and  our  intercession  for  ourselves  are  but  one  inter- 
cession : and  indeed,  he  so  mingles  them  that  they  seem  but  one,  for  “ the 
smoke  of  the  incense,  and  the  prayers  of  the  saints,  ascend  up  together  be- 
fore God  out  of  the  angel’s  hand,”  Rev.  8 : 4. 

5.  Christ  pleads  the  cause  of  his  people,  and  answers  all  the  accusations 
of  Satan  against  them ; Oh  ! let  us  plead  for  them  for  whom  Christ  pleads, 
and  answer  the  accusations  of  Satan,  or  his  instruments  against  their  per- 
sons, or  their  ways.  We  have  a strange  generation  of  men  abroad,  whose 
very  religion  consists  in  railing,  reviling,  reproaching  the  servants  of  the 
living  God  ; not  the  best  men,  nor  the  best  ministers  under  heaven  escape 
them.  “ Are  they  not  all,  say  they,  wolves,  dogs,  hirelings,  priests  of 
Baal,  covetous,  carnal,  damned:”*  and  what  not?  Are  they  not  all,  say 
they,  (as  the  devil  said  of  Joshua,)  “ clothed  with  filthy  garments,  defiled 
totally,  utterly  defiled  with  the  pollutions  of  Babylon  ?”  Christians  ! when 
you  hear  this  language,  learn  you  to  conform  to  Christ ; go  you  first  to  God 
with  the  Lord’s  own  plea : “ now  the  Lord  rebuke  thee,  0 Satan,  even  the 
Lord  that  hath  chosen  Jerusalem,  rebuke  thee,”  Zech.  3 : 2.  And  then  go 
on  in  vindication  of  their  persons  and  their  cause ; are  they  not  precious, 
gracious,  holy,  able,  shining,  and  burning  lights?  It  may  be,  some  of 
their  persons  have  been  faulty;  but  say  of  such,  “ Is  not  this  a brand  newly 
plucked  out  of  the  fire?”  Failings  and  human  frailties  have  been  in  the 
best,  yea,  in  the  most  of  the  prophets  and  apostles : but  shall  we  therefore 
condemn  to  hell  the  generation  of  God’s  dear  children  ? Or,  howsoever  it 
may  be  with  their  persons,  yet  is  not  their  cause  and  office  of  Christ’s  own 

* I lately  received  a paper,  wherein  the  Quakers  gave  the  ministers  of  Christ 
these  following  names,  “Conjurers,  thieves,  robbers,  antichrists,  witches,  blind 
guides,  devils,  liars,  Baal’s  priests,  Sir  Symonds,  dissemblers,  upholders  of  the  seven- 
headed and  ten-horned  beasts,  a viperous  and  serpentine  generation,  bloody  Herodi- 
ans,  blasphemers,  scarlet-colored  beasts,  Babylon’s  merchants,  busy  bodies,  whited 
walls,  painted  sepulchres,  ravening  wolves,  persecutors,  tyrants,  greedy  dogs,  Pha- 
risees. 


604 


LOOKING  UNTO  JESUS. 


[BOOK  IY. 


institution  ? In  this  respect,  “ he  that  despiseth  you,  despiseth  me,  (saith 
Christ,)  and  he  that  despiseth  me,  despiseth  him  that  sent  me,”  Luke  10 : 
16.  Are  not  the  ministers  of  Christ  as  stars  in  the  right  hand  of  Christ? 
They  that  would  do  them  any  deadly  harm  must  pluck  them  thence.  Chris- 
tians ! conform  you  to  Christ  in  this  point;  you  see  how  Satan  stands  at  the 
right  hand  of  our  Joshuas  to  resist  them ; and  then  plead  your  cause,  and 
answer  the  adversaries’  accusations. 

6.  Christ  by  his  intercessions,  “ saves  us  to  the  uttermost,”  Heb.  7 : 25. 
13  let  us  serve  him  to  the  uttermost ; surely  all  we  can  do  is  too  little  to 
answer  so  great  a love  as  this.  Oh,  Christians  ! why  should  it  be  esteemed 
a needless  thing  to  be  most  rigorously  conscionable  and  exactly  circumspect  ? 
Christ  paid  our  debt  to  the  uttermost  farthing,  drunk  every  drop  of  our 
bitter  cup,  and  now  presents  all  unto  his  Father,  by  way  of  intercession, 
and  saves  us,  (cis  joanteles,)  “ Thoroughly,  to  the  uttermost.”  Why  should 
we  not  labor  to  perform  his  service,  and  to  fulfil  every  one  of  his  command- 
ments thoroughly  and  to  the  uttermost  also  ? Certainly  there  is  a duty 
which  concerns  us  Christians,  as,  to  be  “hot  in  religion,”  Rev.  3:16;  to 
be  “ zealous  of  good  works,”  Tit.  2 : 14 ; “to  walk  circumspectly  or  pre- 
cisely,” as  the  word  carries  it,  Eph.  5:15;  to  be  “fervent  in  spirit,”  Rom. 
12  : 11;  to  “strive  to  enter  in  at  the  straight  gate,”  Luke  13  :24;  to 
“contend  for  the  faith,”  Jude  3;  with  an  holy  kind  of  “violence  to  lay 
hold  upon  the  kingdom  of  heaven,”  Matth.  11  : 12.  Oh  ! that  ever  men 
should  be  afraid  of  taking  God’s  part  too  much,  or  fighting  too  valiantly 
under  the  colors  of  Christ,  of  being  too  busy  about  the  salvation  of  their 
own  souls,  of  being  singular  (as  they  call  it,)  in  the  duties  of  religion ; I 
observe,  men  are  content  to  be  singular  in  any  thing,  save  in  the  service 
of  God ; you  desire  and  labor  to  be  singularly  rich,  and  singularly  wise, 
and  singularly  valorous,  and  singularly  proud ; but  you  can  by  no  means 
endure  singularity  or  eminency  in  zeal,  and  the  Lord’s  service.  In  matters 
of  religion  you  are  resolved  to  do  as  the  most  do,  though  in  so  doing  you 
damn  your  own  souls,  Matth.  7 : 13.  0 come,  and  learn  this  lesson  of 

Christ ! he  saves  us  to  the  uttermost,  and  let  us  serve  him  to  the  uttermost, 
with  all  our  hearts,  and  with  all  our  souls,  and  with  all  our  might. 

Thus  far  we  have  looked  on  Jesus  in  his  intercession  : our  next  work  is 
our  last  work,  which  is,  to  look  on  Jesus,  as  carrying  on  the  great  work  of 
our  salvation  for  us  in  his  coming  again,  the  very  end  of  time,  to  all  eter- 
nity; he  hath  no  more  now  to  do  but  to  judge  the  saints,  and  to  lead  them 
into  glory,  and  to  deliver  up  his  kingdom  to  his  Father;  and  so  to  live  with 
his  redeemed  ones,  for  ever,  and  ever,  and  ever. 

Matth.  24  : 30,  31.  “Then  shall  appear  the  sign  of  the  Son  of  man  in 
heaven,  and  then  shall  all  the  tribes  of  the  earth  mourn,  and  they  shall  see 
the  Son  of  man  coming  in  the  clouds  of  heaven  with  power  and  great  glory. 
And  he  shall  send  his  angels  with  a great  sound  of  a trumpet,  and  they 
shall  gather  together  his  elect,  from  one  end  of  heaven  to  the  other.” 

Matth.  25  : 34,  35.  “Then  shall  the  King  say  to  them  on  his  right-hand, 
Come  ye  blessed  of  my  Father,  inherit  the  kingdom  prepared  for  you  from 
the  foundation  of  the  world;  for  I was  an  hungered,  and  ye  gave  me  meat; 
I was  thirsty,  and  ye  gave  me  drink,”  &c. 

Matth.  19  : 28.  “When  the  Son  of  man  shall  sit  on  the  throne  of  his 
glory,  ye  also  shall  sit  upon  twelve  thrones,  judging  the  twelve  tribes  of 
Israel.” 

1 Cor.  15  : 24,  28.  “ Then  cometh  the  end,  when  he  shall  have  delivered 
up  the  kingdom  to  God,  even  the  Father. — And  when  all  things  shall  be 
subdued  unto  him,  then  shall  the  Son  also  himself  be  subject  unto  him, 
that  put  all  things  under  him,  that  God  may  be  all  in  all.” 


CHAP.  II.] 


LOOKING  UNTO  JESUS. 


605 


Heb.  12  : 2 ; 2 Cor.  3 : 18  ; Phil.  3 : 20 ; Tit.  2 : 13 ; Rev.  20  : 12,  21. 
1.  “Look  unto  Jesus,  the  beginner  and  finisher  of  our  faith. — We  all  with 
open  face,  beholding  as  in  a glass  the  glory  of  the  Lord,  are  changed  into 
the  same  image  from  glory  to  glory. — For  our  conversation  is  in  heaven, 
from  whence  also  we  look  for  the  Saviour,  the  Lord  Jesus  Christ. — We 
look  for  that  blessed  hope,  and  the  glorious  appearing  of  the  great  God,  and 
our  Saviour  Jesus  Christ. — And  I saw  the  dead,  small  and  great  stand  be- 
fore God,  and  the  books  were  opened,  and  another  book  was  opened,  which 
is  the  book  of  life. — And  I saw  a new  heaven,  and  a new  earth ) for  the  first 
heaven,  and  the  first  earth  were  passed  away,  and  there  was  no  more  sea.” 

1 . ' 

' •'  : ' ’ ' ' . "X 


LOOKING  UNTO  JESUS, 

IN  HIS  SECOND  COMING. 


THE  FIFTH  BOOK. 


CHAPTER  I. 


I know  that  my  Redeemer  liveth,  and  that  he  shall  stand  at  the  latter  day  upon  the 
earth  ; whom  I shall  see  for  myself,  and  mine  eyes  shall  behold,  and  not  an- 
other. — Job  19:  25,  27. 

Sect.  I. — Of  Christ’s  preparing  for  judgment. 

And  is  not  yet  all  done  ? 0 the  unwearied  patience,  love,  mercy,  and 

free  grace  of  Christ  in  carrying  on  this  mighty  work  ! He  begun  it  before 
the  beginning  of  the  world,  since  then  he  hath  been  laboring  in  and  about 
six  thousand  years;  and  now  the  time  of  restoring  being  come,  he  will 
perfect  what  he  hath  begun,  and  bring  on  the  other  end  of  the  golden 
chain,  “ Moreover,  whom  he  did  predestinate,  them  he  also  called,  and 
whom  he  called,  them  he  also  justified ; and  whom  he  justified,  them  he 
also  glorified/’  Rom.  8 : 30.  In  this  piece  also,  as  in  the  former,  we  shall 
first  lay  down  the  object,  and  then  give  directions  how  to  look  upon  it. 

The  object  is  Jesus,  carrying  on  the  great  work  of  our  salvation  in  his 
coming  again  to  earth,  and  taking  up  with  him  all  his  saints  into  heaven. 
In  this  work  I shall  set  before  you  these  particulars.  1.  Christ’s  preparing 
for  judgment.  2.  Christ’s  coming  to  judgment.  3.  Christ’s  summons  of 
the  elect  to  come  under  judgment.  4.  Christ  and  his  saints  meeting  at  the 
judgment  day.  5.  Christ’s  sentencing  or  judging  the  saints  for  eternal 
glory.  6.  Christ  and  the  saints  judging  the  rest  of  the  world.  7.  Christ 
and  his  saints  going  up  into  heaven ; when  shall  be  the  end  of  this  world. 
8.  Christ  surrendering  and  delivering  up  the  kingdom  to  God,  even  the 
Father.  9.  Christ’s  subjection  to  the  Father,  that  God  may  be  all  in  all. 
10.  Christ,  notwithstanding  this,  being  all  in  all  to  his  blessed,  saved,  and 
redeemed1  saints  to  all  eternity.  1.  For  his  preparing  for  judgment.  When 
once  the  number  of  all  his  elect  shall  be  completed,  and  the  work  of  his 
intercession  shall  be  at  an  end,  then  immediately  will  follow  these  particu- 
lars. As, 

1.  “A  great  voice  comes  out  of  the  temple  of  heaven,  saying,  it  is  done,” 
Rev.  16  : 17.  It  comes  out  of  the  temple  of  heaven,  that  we  may  under- 

(606) 


CHAP.  I.] 


LOOKING  UNTO  JESUS. 


607 


stand  it  to  be  the  voice  of  Christ.  And  if  this  speech  be  directed  unto 
God,  it  is  as  if  Christ  had  bespoke  his  Father  thus,  “ and  now,  0 ray  Fa- 
ther ! I have  done  that  office  of  the  priesthood,  which  by  agreement  we 
erected,  it  is  now  at  an  end ; here  I have  sat  at  thy  right  hand  interceding 
for  my  saints,  ever  since  my  ascension  ; and  of  all  that  thou  hast  given  me, 
by  thine  eternal  election,  I have  not  lost  a saint,  John  17  : 12.  In  their 
several  ages  I produced  them,  and  gave  them  a being,  and  in  their  times  I 
remembered  them,  and  presented  their  conditions  and  necessities  before 
thee ; and  now  I have  not  a saint  more  in  the  book  of  life,  there  is  not 
another  name  written  to  be  born  on  earth ; and  to  what  purpose  should  I 
now  continue  the  world  ? The  saints  are  they  for  whom  I made  the  world, 
the  saints  are  they  that  hold  forth  the  light  of  my  glory  in  the  world,  the 
saints  are  they  for  whom  my  eternal  counsels  before  the  world  did  work, 
the  saints  are  they  for  whom  I was  content  to  shed  my  precious  blood  when 

I was  in  that  world  below ; and  now  their  number  is  completed,  I am  re- 
solved to  unpin  the  fabric  of  the  world,  and  to  take  it  down  ; it  stands  but 
for  their  sakes,  and  therefore  now  let  the  seventh  angel  blow  his  trumpet, 
that  the  mystery  of  God  may  be  finished,”  Rev.  10  : 7.  “I  swear  by  him 
that  lives  for  ever  and  ever,  that  time  shall  be  no  longer,”  ver.  6. 

2.  No  sooner  is  this  said,  but  the  “ seventh  angel  sounds/’  Rev.  11  : 15. 
This  seventh  angel  (saith  Pareus)  is  the  archangel  that  proclaims  Christ’s 
coming  with  a great  and  mighty  shout,  “ For  the  Lord  himself  shall  de- 
scend from  heaven  with  a shout,  with  the  voice  of  the  archangel,  and  with 
the  trump  of  God,”  1 Thess.  4 : 16.  The  Lord  shall  descend  with  a shout, 
but  before  he  descend,  and  I believe  upon  the  very  discovery  of  his  coming 
down,  there  will  be  a shout  in  heaven ; for  so  it  follows,  “And  the  seventh 
angel  sounded,  and  there  were  great  voices  in  heaven,”  if  we  believe  com- 
mentaries,* these  are  the  voices  of  blessed  souls,  and  blessed  angels  in  hea- 
ven ; no  sooner  Christ  bids  the  angels  (sound)  q.  d.  Summon  those  blessed 
souls  that  were  slain  for  the  word  of  God,  and  therefore  cried,  “ How  long, 
Lord,  holy  and  true  ?”  Rev.  6 : 10.  Summon  those  blessed  souls,  that 
have  cried  so  long,  “ Come,  Lord  Jesus,  come  quickly,”  Rev.  22  : 20. 
Summon  all  souls,  and  summon  all  angels,  and  bid  them  wait  on  me,  now  I 
resolve  to  go  down  and  to  judge  the  world  : no  sooner,  I say,  Christ  bids 
the  angel  sound  ; but  presently  at  the  joy  of  this  command,  all  the  voices 
in  heaven  gave  up  a shout;  why,  this  is  the  long  looked  for  day;  the  day 
of  perfecting  the  number  of  the  saints;  the  day  of  joining  the  souls  and 
bodies  of  the  saints  together;  the  day  of  convening  all  the  families  both 
of  saints  and  angels  under  one  roof;  the  day  of  bringing  up  the  bride  unto 
the  Lamb,  and  of  completing  the  marriage  into  its  highest  solemnity;  and 
therefore  no  wonder,  if  at  this  news  great  voices  and  cries  (such  as  are  used 
by  mariners,  or  gatherers  of  the  vintage)  were*  made  in  heaven.  Oh  ! what 
an  addition  of  joy  is  this  to  heaven’s  joy  itself.  The  spirits  of  the  just, 
and  the  blessed  angels  that  have  lived  together  in  heaven’s  bliss,  had  never 
such  an  adventitious  joy  as  this  before;  now  they  shout  and  sing  a new 
and  blessed  song,  “ The  kingdoms  of  this  world  are  become  the  kingdoms 
of  our  Lord,  and  of  his  Christ,  and  he  shall  reign  for  ever  and  ever,”  Rev. 

II  : 15.  We  may  call  this  heaven’s  triumph  for  the  finishing  of  God’s 
mystery.  Now  it  is  that  Christ  will  vindicate  his  kingdom,  and  overthrow 
the  power  of  his  enemies : they  had  long  set  themselves  against  the  Lord, 
and  against  his  anointed  ; the  kings  of  the  earth,  and  the  rulers  confederated, 
they  ruled  all,  and  as  much  as  in  them  lay,  excluded  Christ;  but  now  the 
kingdoms  of  the  world  will  return  to  Christ,  and  he  alone  shall  rule;  and 
hence  the  winged  choristers  of  heaven  chant  forth  this  anthem,  “ The  king- 
doms of  the  world  are  become  the  kingdoms  of  Christ.” 


* Fareus  in  loc. 


608 


LOOKING  UNTO  JESUS. 


[BOOK  Y. 


3.  After  this  shout,  “The  four  and  twenty  elders  which  sit  before  God 
on  their  seats,  fall  upon  their  faces,  and  worship  God,  saying,  We  give  thee 
thanks,  0 Lord  God  Almighty,  which  art,  and  wast,  and  art  to  come,  be- 
cause thou  hast  taken  to  thee  thy  great  power  and  hast  reigned,  and  the 
nations  were  angry,”  &c.,  Rev.  11  : 16, 17,  18.  By  these  four  and  twenty 
elders,  we  understand  all  God’s  saints  of  the  Old  and  New  Testament, 
comprehended  under  the  twelve  patriarchs,  and  twelve  apostles;  others 
would  have  them  to  be  only  those  saints  of  the  Old  Testament,  and  there- 
fore called  elders ; whosoever  they  are,  we  find  they  are  so  glad  at  this 
news,  that  Christ  will  now  judge  the  world,  that  presently  they  rise  off 
their  seats,  and  fall  on  their  faces ; and  first  they  praise,  and  then  they 
pray.  1.  They  praise  God  for  taking  to  himself  his  own  power;  Christ 
connived  (as  it  were)  till  now  at  the  power  of  his  enemies;  antichrist,  and 
not  Christ,  seemed  to  rule,  and  to  sit  in  the  temple  of  God,  but  now  Christ 
is  resolved  to  rule  himself,  and  to  make  all  his  enemies  his  footstool;  and 
therefore  now  “we  give  thee  thanks,  0 Lord  God  Almighty.”  2.  They 
pray  Christ  to  go  on  to  judgment.  1.  Because  “the  nations  were  angry,” 
Rev.  11 : 18,  q.  d.  They  have  been  angry  long  enough,  they  have  set 
themselves  against  Christ,  and  against  his  church  ; and  therefore  now  it  is 
time  to  bridle  their  wrath,  and  to  break  them  with  a rod  of  iron;  “0  let 
thy  wrath  come.”  2.  Because  the  time  of  judgment  is  now  accomplished, 
which  God  hath  decreed  in  his  eternal  counsel,  and  which  the  Father  hath 
put  in  his  own  power;  “This  time  was  not  for  mortals  to  know,  but  now 
it  was  revealed  to  these  celestial  spirits  by  Christ ; and  therefore  they  beg, 
Go  on,  Lord  Jesus;  reward  now  thy  servants,  prophets,  and  saints,  and 
destroy  them  which  destroy  the  earth.”* 

4.  God  the  Father,  is  well  pleased  with  Christ’s  purpose  of  judging  the 
world.  “ The  Lord  said  unto  my  Lord,  Sit  thou  at  my  right  hand,  until  I 
make  thine  enemies  thy  footstool,”  Psal.  110  : 1.  I know  these  words  were 
spoken  to  Christ  at  his  ascension  into  heaven ; yet  that  hinders  not  but  that 
now  God  speaks  them  again  to  Christ : for  “ as  yet  (saith  the  apostle)  we 
see  not  all  things  put  under  him,”  Heb.  2 : 8.  And  God’s  purpose  was 
that  Christ  should  rule,  until  he  had  put  all  things  in  subjection  under  his 
feet.  Nay,  why  not  these  words  spoken  now,  rather  than  before  ? Christ 
indeed  reigned  as  king,  ever  since  his  ascension  ; but  now  more  especially 
he  is  to  manifest  his  kingdom,  for  now  is  he  to  “judge  among  the  heathen ; 
now  is  he  to  wound  the  heads  of  many  countries,”  Psalm  110  : 6.  Now 
is  he  to  overthrow  Pope,  Turk,  and  all  his  enemies,  and  he  alone,  with  the 
Father  and  the  Spirit,  is  to  reign  in  his  elect  saints  and  angels.  Thus  all 
agree,  that  Christ  in  the  latter  days  shall  be  fully  honored  in  his  kingly 
power;  hitherto  Christ  hath  been  much  honored  in  his  prophetical  and 
priestly  office ; but  not  so  much  in  his  kingly  office,  but  now  he  must  be 
fully  honored  in  his  kingly  office,  now,  especially  “ the  kingdoms  of  this 
world  must  become  the  kingdoms  of  the  Lord,  and  his  Christ,  and  so  he 
shall  reign  for  ever  and  ever,”  Rev.  11  : 15.  Certainly  there  is  a differ- 
ence betwixt  Christ’s  reign  before,  and  his  present  reign  at  the  day  of 
judgment;  Christ  hath  a double  throne  wherein  he  sits  and  reigns,  “To 
him  that  overcomes  will  I give  to  sit  with  me  in  my  throne,  as  I also  over- 
came, and  am  set  down  with  my  Father  in  his  throne,”  Rev.  3 : 21.  The 
kingly  rule  that  Christ  hath  from  his  ascension  is  upon  his  Father’s  throne, 
but  the  kingdom  that  Christ  shall  have  at  the  day  of  judgment,  and  ever 
after,  it  is  the  joint  reign  of  him  with  the  Father,  he  shall  have  a throne 
himself,  and  the  saints  shall  sit  with  him  in  his  own  throne  : and  now  (saith 
the  Father,  “ Sit  thou  at  my  right  hand,”  q.  d.  Sit  on  my  throne  by  me; 


* Mortalibus  ignotum,  coelestibus  vero  nunc  revelatum  a Christo.  Pareus  in  loc. 


CHAP.  I.]  LOOKING  UNTO  JESUS.  609 

go  on  to  judge  the  nations;  I will  not  judge  them  but  only  in  thee,  and  by 
thee;  Lo ! I have  committed  all  judgment  unto  the  Son,”  John  5 : 22 ; 
“and  do  thou  judge  them,  until  thou  hast  rewarded  thy  friends,  and  made 
thine  enemies  thy  footstool.”  Mark,  “ he  hath  committed  all  judgment  to 
the  Son  ;”  The  Father  gives  the  Son  a commission,  wherein  is  written  (as 
it  were)  these  words,  “ My  Son,  now  is  the  time  and  season  which  I had 
put  in  my  own  power,  and  my  pleasure  is  that  all  the  world  shall  be  set  on 
fire;  These  heavens  under  thee  shall  pass  away  with  a great  noise,  and  the 
elements  shall  melt  with  fervent  heat ; the  earth  also,  and  the  works  that 
are  therein  shall  be  burnt  up,”  2 Pet.  3 : 10.  “And  I will  have  new 
heavens,  and  a new  earth,  wherein  shall  dwell  righteousness,”  ver.  13.  Go 
to  then,  put  on  thy  robes,  appear  in  thy  glory;  empty  this  heaven  of  all 
those  glorious  spirits  that  are  therein,  and  let  them  wait  on  thee  to  thy 
judgment-seat;  go  pass  thy  doom  on  all  flesh;  and  send  reprobates  to  hell, 
and  bring  up  hither  all  thy  saints,  that  they  may  live  with  thee,  and  here 
behold  thy  glory  for  ever  and  ever.  Lo  ! here  is  thy  commission,  be  gone, 
and  return  no  more  hither  until  it  be  accomplished.” 

Use.  Christians,  I cannot  but  wonder  at  this  joy  and  exultation  in  hea- 
ven, and  that  we  have  so  little,  or  none  of  this  on  earth  ; we  say  with  cold 
lips,  and  frozen  hearts,  “ Thy  kingdom  come,  thy  will  be  done  on  earth  as 
it  is  in  heaven ;”  but  if  our  prayers  were  real  and  fervent,  if  we  could  but 
imitate  those  heavenly  citizens,  what  longings  would  be  in  our  hearts  after 
Christ’s  coming?  How  should  we  rejoice  at  the  very  thoughts  thereof? 
Christ  comforting  his  disciples  in  respect  hereof,  he  speaks  these  words, 
“ When  these  things  begin  to  come  to  pass,  then  look  up,  (said  he)  and 
lift  up  your  heads,  for  }mur  redemption  draweth  nigh,”  Luke  21  : 28.  The 
fulness  of  our  redemption  is  a ground  of  consolation  ; all  the  spirits  above 
are  sensible  of  this;  God,  and  Christ,  and  the  angels,  and  saints  rejoice, 
and  again  rejoice,  “ The  spirit  and  the  bride  say  come,”  Rev.  22  : 17,  and 
Christ  himself  saith,  “Surely,  I come  quickly;”  0!  let  us  say,  Amen  to 
it;  “Even  so  come,  Lord  Jesus,”  ver.  20. 

Sect.  II. — Of  Christ  coming  to  judgment. 

2.  For  Christ’s  coming  to  judgment,  no  sooner  Christ  prepared,  and  all 
in  readiness,  but  down  he  descends  from  his  imperial  throne,  to  the  judg- 
ment-seat. In  this  passage  I shall  observe  these  particulars. 

1.  He  descends  with  his  train  ; he  comes  with  his  royal  attendants  out 
of  heaven.  This  is  the  glory  of  a prince,  that  he  hath  so  many  nobles 
waiting  on  him  ; and  this  is  the  glory  of  Jesus  Christ,  that  when  he  comes 
to  judge  the  world,  he  shall  have  his  saints  and  angels  (the  glory  of  the 
creation)  to  be  his  attendants  in  that  work,  “ Behold  the  Lord  comes  with 
mighty  angels,”  2 Thess.  1:7.  “ Behold  the  Lord  comes  with  ten  thou- 

sands of  his  saints,  to  execute  judgment  upon  all,”  Jude  14.  Certainly 
a numberless  number  shall  wait  upon  him ; Daniel  tells  us  of  a thousand 
thousands  that  this  day  minister  unto  Christ,  “a  thousand  thousands  min- 
istered unto  him,  and  ten  thousand  times  ten  thousand  stood  before  him,” 
Dan.  7 : 10.  Or  if  heaven  have  more,  I believe  heaven  will  empty  itself 
of  all  the  saints,  and  all  the  angels;  net  one  spirit,  whether  saint  or  angel, 
shall  stay  behind,  when  Christ  descends;  “The  son  of  man  shall  come 
in  his  glory,  and  all  the  holy  angels  with  him,”  Matth.  25  : 31.  Oh  ! what 
a glorious  day  will  this  be  ? If  one  sun  make  the  morning  sky  so  glorious, 
what  a bright  shining  and  glorious  morning  will  that  be,  when  so  many 
thousands  of  suns  shall  shine  over  all  our  heads,  the  glorious  body  of  our 
Christ  surpassing  them  all  in  splendor  and  glory  ? Here’s  a new  heaven 
of  sun,  and  stars,  such  as  this  nether  world  never  saw : “ Lo,  yonder  the 
Sun  of  righteousness  with  all  his  morning  stars,  singing  and  shouting  for 


610  LOOKING  UNTO  JESUS.  [BOOK  V. 

joy  !”  Heaven  now  empties  itself  of  all  its  created  citizens,  and  cleaves 
asunder  to  make  way  for  Christ  and  all  his  train. 

2.  In  his  descent  through  the  heavens,  he  shakes  the  heavens,  “ And 
the  powers  of  the  heavens  shall  be  shaken,”  Matth.  24  : 29.  The  whole 
frame  of  heaven,  most  strong  and  immutable  in  its  being  and  motion ; or 
the  mighty  bodies  thereof,  most  mighty  in  their  substance,  lastingness, 
motion,  and  operation,  shall  be  shaken.  I know  by  the  powers  of  heaven, 
some  mean  the  angels,  who  at  this  wonderful  descent  of  Christ,  shall  admire 
and  move;  but  I rather  think  the  heavens  themselves  are  meant  hereby, 
whose  very  nature  shall  be  moved  and  shaken  at  that  day,  “At  his  nod  the 
pillars  of  heaven  tremble,  and  are  astonished,”  Job  26  : 11.  As  yet  they 
are  subject  to  vanity,  and  therefore  it  is  no  wonder  if  at  the  coming  of 
Christ  they  tremble  and  are  moved.  In  this  moving  or  shaking,  the  evan- 
gelist adds,  that  the  glorious  lights  of  heaven  shall  be  altered,  “ The  suu 
shall  be  darkened,  and  the  moon  shall  not  give  her  light,  and  the  stars  shall 
fall,”  Matth.  24:29.  Many  interpretations  are  given  of  this;  I am  not 
for  allegories,  but  rather  conceive  these  things  are  real  ?*  The  very  coming 
of  Christ  shall  bring  with  him  such  a light,  that  the  splendor  of  the  sun 
and  moon  shall  be  obscured  ;j*  This  is  most  certain,  saith  Aretius,  that  both 
sun  and  moon  shall  surely  be  darkened  at  that  day;  it  is  the  glory  of  his 
majesty,  that  will  dazzle  those  candles. 

3.  As  he  passes  through  the  elementary  world,  a fire  doth  usher  him, 

“ Our  God  shall  come,  aud  shall  not  keep  silence : a fire  shall  devour  be- 
fore him,  and  it  shall  be  very  tempestuous  round  about  him,”  Psal.  50  : 8. 
Whence  this  fire  shall  come,  I shall  not  dispute,  only  one  tells  us  with  some 
confidence,^  That  it  is  begotten  in  the  middle  region  of  the  air  by  divine 
command ; and  that  it  first  goes  before  him,  ushering  the  judge  to  the  judg- 
ment-seat, and  that  there  it  stays  during  the  judgment,  and  that  ended,  and 
the  doom  passed  on  all  flesh,  then  it  sets  on  fire  all  the  world.  Let  this 
pass  as  it  may,  Scripture  goes  thus  far,  that  “a  fire  goeth  before  him, — 
Psal.  97  : 3.  Behold  the  Lord  will  come  with  fire,  and  with  his  chariots 
like  a whirlwind,  Isa.  66  : 15.  And  the  Lord  Jesus  shall  be  revealed  from 
heaven  with  his  mighty  angels  in  flaming  fire,”  2 Thess.  1 : 7,  8.  In  which 
respect,  Daniel  saw  “ His  throne  like  the  fiery  flame,  and  his  wheels  as  burn- 
ing fire ; a fiery  stream  issued  and  came  forth  from  before  him,”  Dan.  7 : 
9,  10.  And  at  last,  this  fire  shall  have  that  effect,  that  the  very  “ elements 
shall  melt  with  fervent  heat;  the  earth  also  and  the  works  that  are  therein 
shall  be  burnt  up,”  2 Pet.  3 : 10.  0 Christians  ! what  cause  have  we  to 

make  the  apostle’s  use  on  this  point?  “Seeing  all  these  things  shall  be 
dissolved,  what  manner  of  persons  ought  we  to  be  in  all  holy  conversation 
and  godliness,  looking  for,  and  hastening  unto  the  coming  of  the  day  of 
God,  whereiu  the  heavens  being  on  fire,  shall  be  dissolved,  and  the  elements 
shall  melt  with  fervent  heat?”  2 Pet.  3 : 11,  12. 

4.  He  descends  lower  and  lower  till  he  is  enwrapt  with  clouds,  “Here- 
after shall  ye  see  the  Son  of  man  sitting  on  the  right  hand  of  power,  and 
coming  in  the  clouds  of  heaven,”  Matth.  24  : 64.  When  he  went  up  into 
heaven,  it  is  said,  that  “a  cloud  received  him  out  of  their  sight,”  Acts  1 : 
9,  and  the  angels  then  said,  “ Ye  men  of  Galilee,  Why  stand  ye  gazing  up 
into  heaven?  This  same  Jesus  which  is  taken  up  from  you  into  heaven, 
shall  so  come  in  like  manner  as  ye  have  seen  him  go  into  heaven,”  Acts  1 : 

* Adventum  Christi  tantum  lucis  allaturum,  ut  eo  solis  et  lunge  splendor  obscu- 
reter  Aretius  in  loc. 

-j-  Certissimum  autem  dium  judicii  magna  majestate  fore,  ut  recte  & sol  & luna 
dicantur  obscurandi.  Aretius  in  loc. 

I Suaroz  de  renovatione  inundi,  in  3 parts.  Thomae. 


CHAP.  I.]  LOOKING  UNTO  JESUS.  611 

11,  12.  He  went  up  in  clouds,  and  he  shall  come  down  in  clouds.  “I 
saw  in  the  night  visions,  and  behold,  one  like  the  Son  of  man  came  with 
the  clouds  of  heaven/’  Dan.  7 : 13.  Here  is  the  first  sight  of  Christ  to  men 
on  the  earth,  when  once  he  is  come  down  into  the  clouds,  then  shall  they 
lift  up  their  eyes,  and  have  a full  view  of  Jesus  Christ ; a cloud  first  received 
him  out  of  their  sight,  and  a cloud  now  discovers  him  to  their  sight,  ‘‘  Then 
shall  appear  the  sight  of  the  Son  of  man  in  heaven,  and  they  shall  see  the 
Son  of  man  coming  in  the  clouds  of  heaven  with  power  and  great  glory,” 
Matth.  24  : 30.  Is  it  not  plain  that  the  first  appearings  and  sight  of  Christ 
at  his  second  coming  from  heaven  is  in  the  midst  of  clouds?  “ Behold  he 
cometh  with  clouds,  and  every  eye  shall  see  him,  and  they  also  which  pierced 
him,”  Rev.  1 : 7.  Some  controversy  there  is  about  these  clouds,  as  whether 
they  be  angels.  When  the  Psalmist  speaks  of  all  sorts  of  meteors,  as  of 
waters,  clouds,  winds,  flames,  some  say  all  these  are  angels;  “and  of  the 
angels,  he  saith,  Who  maketh  his  angels  spirits,  and  his  ministers  a flame 
of  fire,”  Heb.  1 : 7.  For  my  part  I take  it  in  the  literal  sense,  that  upon 
the  very  backs  of  clouds,  Christ  shall  come  riding  along  at  the  general  day; 
and  howsoever  this  may  seem  a small  matter  unto  us,  yet  I cannot  look  on 
any  circumstance  of  this  transaction  as  small  and  trifling ; the  very  clouds 
on  which  Christ  rides,  speak  terror  and  comfort. 

1.  Oh  ! what  a terror  is  this  to  the  wicked  ? “ They  shall  see  the  Son  of 
man  coming  in  the  clouds,  and  then  shall  all  the  tribes  of  the  earth  mourn,” 
Matth.  24  : 30.  These  tribes  of  the  earth  are  the  tribes  of  the  wicked ; no 
sooner  shall  they  look  up,*  and  see  Christ  in  his  clouds,  but  with  incon- 
ceivable horror  will  they  cry  out,  “ 0 yonder  is  he  whose  blood  we  neglected, 
whose  grace  we  resisted,  whose  counsels  we  refused,  whose  government  we 
cast  off?  0 yonder  is  he  that  comes  now  in  clouds,  in  tempestuous  clouds  ! 
0 see  how  he  storms ! do  not  these  very  clouds  in  which  he  rides,  speak  or 
threaten  a storm  ?”  In  the  eighteenth  Psalm  is  a description  of  Christ 
coming  to  judgment.  But,  0 ! how  terrible  ? In  the  seventh  verse,  we 
find  the  earth  trembling;  in  the  eighth  verse,  a fire  devouring;  in  the  ninth 
verse,  the  heavens  bowing  downwards;  in  the  12,  13,  14,  15,  verses,  are 
“ thick  clouds,  darkening  the  sky,  thunders,  lightnings,  hail-stones  flying 
through  the  air,  the  foundations  of  the  world  discovered.”  Thus  the  mighty 
God,  our  Jesus  descends.  Oh  ! how  should  the  wicked  but  tremble  at  this, 
when  but  a consideration  of  this  hath  sometimes  startled  God’s  own  people  ? 
Behold,  Habakkuk,  with  quivering  lips,  trembling  joints,  bones  mouldering 
into  dust,  when  he  had  only  a prophetic  representation  of  Christ’s  second 
appearance,  Hab.  3 : 16.  All  the  dreadful  things  that  attended  the  pres- 
ence of  God  in  Egypt,  at  the  Red  Sea,  on  mount  Sinai,  through  the  wilder- 
ness, are  made  but  types,  but  shadows  of  the  terrible  march  of  the  Captain 
of  the  Lord  of  hosts,  and  therefore  shall  the  wicked  mourn. 

2.  Here  is  the  patience,  and  faith,  and  joy  of  saints,  “And  all  the  kin- 
dreds of  the  earth  shall  mourn  over  him ; even  so,  Amen,”  Rev.  1 : 7. 
This  I cannot  but  understand  of  the  wicked  : only  some  tell  us  of  a double 
mourning  on  that  day,  the  one  of  joy  and  love,  and  the  other  of  sorrow 
and  despair ; I shall  not  deny  but  there  may  be  some  sweet  tears  upon  this 
sweet  subject,  Christ’s  apparition  in  the  clouds;  such  a shine  will  be  from 
Christ  in  the  clouds,  that  the  very  shine  will  pierce  the  hearts  of  men  with 
the  golden-headed  arrow  of  love,  and  how  may  this  work  tears  ? from  this 
text  of  John,  “ Behold  he  cometh  with  clouds,  and  every  eye  shall  see  him, 
and  they  also  which  pierced  him,  and  all  the  kindreds  of  the  earth  shall 


* Id  de  impiis  solum  intelligo,  ad  quos  planctus  & luctus  illi  miserandos  solum 
pertinent.  Aretius  in  locum. 


612  LOOKING  UNTO  JESUS.  [BOOK  V. 

wail,”  &c.  Rev.  1 : 7.  Some  divines*  gather,  that  Christ  at  that  day,  will 
show  in  his  glorified  body,  the  wounds  of  his  crucifying,  as  an  infallible 
trophy  of  his  victory  over  all  his  enemies;  and  hence  the  wicked,  who 
pierced  or  crucified  the  Lord  of  glory  by  their  sins,  will  weep  and  wail.  I 
can  think  no  less,  bat  that  Christ  at  that  day  will  open  his  bosom,  and  show 
those  wounds  of  love,  which  he  had  in  his  heart  from  all  eternity,  together 
with  those  wounds  which  he  received  on  the  cross,  as  they  are  glorified  in 
his  eternal  love.  And  then,  as  at  the  discovery  of  Joseph,  he  and  his  bre- 
thren fell  upon  the  necks  of  each  other,  and  wept ; so  will  this  discovery, 
in  the  appearance  of  Christ,  being  a sweet  confusion  upon  the  spirits  of  saints; 
then  shall  a saint  fall  at  the  feet  of  his  Saviour,  and  weeping,  say,  0 ray 
Jesus ! thou  art  my  father,  brother,  husband,  self ; while  there  were  other 
things,  I loved  other  things  beside  thyself ; but,  alas  ! they  are  everlastingly- 
gone,  and  have  left  me  alone,  yet  now  thou  ownest  me.  0 my  Jesus  ! thou 
breakest  my  heart : I cannot  but  weep  out  tears  of  love,  and  tears  of  joy 
at  this  appearing ; 0 welcome,  welcome,  sweet  Jesus  into  these  clouds ! 0 
welcome,  welcome,  sweet  Jesus  into  this  nether  world. 

In  these  clouds  I must  leave  our  Saviour  for  a while,  and  the  rather,  be- 
cause I believe  he  will  descend  no  lower ; only  before  I pass,  one  word  of 
use  to  all  his  saints. 

Use.  You  see  him  still  upon  his  old  design,  though  the  world  now  end, 
yet  hitherto  there  is  no  end  of  this  great  transaction  ; his  first  coming  and 
his  second  coming  is  to  save  your  souls  ; his  first  coming  was  to  purchase, 
his  second  to  give  you  the  possession  of  salvation.  What ! are  you  not  glad 
of  this  gospel  news,  that  Christ  will  come  at  last  from  the  imperial  throne 
to  his  judgment-seat,  to  give  you  the  possession  of  salvation?  Is  not  the 
promise  of  his  coming  comfortable  ? Is  it  not  comfortable  to  believe  in 
him,  and  to  hope  for  him  ? Why,  muse,  then,  what  comfort  will  it  be  to 
see  his  person  with  all  his  glorious  train  coming  for  you  ? “ The  mighty 

God,  the  Lord  hath  spoken,  and  called  the  earth,  from  the  rising  of  the  sun, 
to  the  going  down  thereof ; out  of  Zion,  the  perfection  of  beauty,  hath  God 
shined  ; our  God  shall  come,  and  shall  not  keep  silence  ; a fire  shall  devour 
before  him,  and  it  shall  be  very  tempestuous  round  about  him  ; he  shall  call 
to  the  heavens  from  above,  and  to  the  earth,  that  he  may  judge  his  people,” 
Psal.  50  : 1,  2,  3,  4.  It  is  indeed  a most  terrible  day  unto  the  wicked,  but 
Oh  ! how  sweet,  and  pleasant,  and  comfortable  to  his  saints  ? Christians  ! 
do  we  not  long  to  have  Christ's  Spirit  come  into  our  souls  with  life  ? Do 
we  not  droop  while  Christ  is  absent  from  our  souls  ? Are  not  the  feet  of 
them  beautiful  that  bring  glad  tidings  of  peace,  and  of  salvation  by  Jesus 
Christ  ? 0 then  ! what  will  it  be  to  see  the  king,  not  in  his  ambassadors, 

but  in  his  own  person,  coming  for  us,  to  fetch  us  into  heaven  ? If  we  have 
but  a dear  friend  returned  from  some  far  country,  how  do  all  run  out  to 
meet  him  with  joy?  0 ! saith  the  child,  My  Father  is  come;  saith  the 
wife,  my  husband  is  come ; and  shall  not  we,  when  we  see  our  father,  our 
husband,  our  head,  our  Saviour  returning  with  great  glory,  and  glorious 
majesty,  cry  out,  He  is  come,  he  is  come  ! Shall  not  we  at  the  first  view 
of  him  in  the  clouds,  cry  out,  0 ! yonder  is  he,  whose  blood  redeemed  us, 
whose  Spirit  cleansed  us,  whose  prayers  prevailed  for  us,  whose  law  did 
govern  us  ! Yonder  comes  he  in  whom  we  trusted ; and  now  we  see  he 
hath  not  deceived  our  trust ; yonder  is  he,  for  whom  we  waited  long,  and 
now  we  see  we  have  not  waited  in  vain. 

I verily  believe  thus  it  will  be  with  us  one  day,  we  shall  have  comfort 
then,  Oh ! let  us  comfort  ourselves  with  these  words ; and  ever  and  anon 


* Hinc  consequitur  Christum  in  eo  judicio  cicatrices  vulnerum  ostensurum  tan- 
quam  tropliaeum  infallibile  contra  omnes  suos  hostes.  Aretius  in  loc. 


CHAP.  I.]  LOOKING  UNTO  JESUS.  613 

cry,  “Come,  Lord  Jesus,  come  quickly;  make  haste  my  beloved,  and  be 
thou  like  to  a roe,  or  to  a young  hart,  upon  the  mountains  of  spices,”  Sol. 
Song  8 : 14. 

Sect.  III. — Of  Christ’s  summoning  of  the  Elect  to  come  unto  Judgment. 

0.  For  Christ’s  summons  of  the  elect  to  come  under  judgment : no  sooner 
is  he  in  the  clouds,  his  throne  of  judicature,  but  there  he  stands,  and  thence 
“ he  sends  his  holy  angels  with  a great  sound  of  a trumpet,  and  they  shall 
gather  together  his  elect  from  the  four  winds,  from  one  end  of  heaven  to 
auother,”  Matth.  24  : 31.  Christ’s  summons  are  effectual,  if  he  will  have  the 
elect  to  meet  him,  they  must  come;  to  this  purpose,  he  sends  angels,  and 
they  return  with  his  saints  back  again  to  the  judgment  seat.  In  the  carry- 
ing on  of  this  affair,  we  shall  discuss  these  particulars.  1.  His  mission  of 
the  angels.  2.  The  manner  of  the  mission.  3.  The  resurrection  of  the 
world.  4.  The  collection  of  the  saints;  wherein,  1.  Whence,  and,  2. 
Whither  they  are  gathered. 

1.  For  Christ’s  mission  of  his  angels,  “He  shall  send  his  angels.”  This 
was  their  office  from  their  first  creation,  they  were  still  sent  of  God  this 
way  and  that  way ; and,  indeed  herein  is  one  difference  betwixt  Christ  and 
the  angels,  he  was  to  sit  on  God’s  right  hand,  but  they  were  sent  abroad 
to  minister  to  the  saints  and  people  of  God,  “ to  which  of  the  angels  said 
he  at  any  time,  Sit  on  my  right  hand,  until  I make  thine  enemies  thy  foot- 
stool ? Are  they  not  all  ministering  spirits,  sent  forth  to  minister  for  them 
who  shall  be  heirs  of  salvation,”  Heb.  1 : 13,  14.  Now,  according  to  their 
office,  Christ  puts  them  upon  employment  at  this  day,  q.  d.  “ 0 my 
augels  ! You  that  wait  upon  me,  that  excel  in  strength,  that  do  my  com- 
mandments, and  hearken  unto  the  voice  of  my  word,”  Ps.  103  : 20.  Go 
your  ways  now  iuto  all  the  four  winds  of  the  world,  gather  all  my  saints 
together  unto  me,  those  that  have  made  a covenant  with  me  by  sacrifice, 
Psal.  50  : 5.  Search  iuto  all  the  dusts  of  the  earth,  and  leave  not  behind 
one  dust  that  belongs  unto  any  saint;  search  into  the  bottom  of  the  sea,  see 
what  becomes  of  those  drowned  bodies  of  my  dear  ones;  if  either  worms 
have  eaten  those  in  graves,  or  fishes  have  devoured  them  in  the  deep;  why, 
now  restore  them ; am  not  I as  able  to  recover  them,  as  I was  to  create 
them  ? Is  it  not  as  easy  for  me  to  raise  the  dead,  as  to  make  heaven  and 
earth,  and  all  of  nothing  ? Go  then,  and  gather  together  all  those  dusts, 
and  let  every  dust  be  brought  home  to  its  own  proper  body,  and  compact 
those  dusts  as  soft  as  they  are,  into  solid  bones ; and  prophesy  upon  these 
bones,  and  say  unto  them,  “0  ye  dry  bones!  hear  the  word  of  the  Lord; 
thus  saith  the  Lord,  behold,  I will  cause  breath  to  enter  into  you,  and  ye 
shall  live ; and  I will  lay  sinews  upon  you,  and  cover  you  with  skin,  and 
put  breath  in  you,  and  ye  shall  live,  and  ye  shall  know  that  I am  the  Lord,” 
Ezek.  37  : 4,  5,  6.  Why,  this  is  my  will,  and  pleasure,  and  therefore  be 
gone,  0 my  angels,  do  your  office,  what,  have  not  I commanded  you  ? 

2.  The  mission,  or  commission,  or  dismission  given,  the  angels,  swift 
messengers  of  his  will,  fall  on  the  execution ; and  to  that  purpose  imme- 
diately they  sound  the  trumpet;  so  it  follows,  “and  he  shall  send  his  angels 
with  a great  sound  of  a trumpet.”  Here  is  the  manner  of  their  mission; 
they  go,  and  as  they  go,  they  give  a shout;  what  this  shout  is,  or  how  it  is 
made,  is  a curious  question,  and  sets  many  wits  on  work;  in  this  scripture 
it  is  set  out  by  the  sound  of  a trumpet  ;*  now,  some  would  have  it  to  be  a 
material  trumpet,  because  the  scriptures  frequently  call  it  a trumpet,  “ he 
shall  send  his  angels  with  the  sound  of  a trumpet,”  (saith  Christ,)  Matth. 
24  : 31.  “And  in  a moment,  in  the  twinkling  of  an  eye  : at  the  last  trump 


* Anselmus,  in  eleucidario,  Suarez,  tuba  ex  aere.  Doctor  Slater,  who  saith  I see 
not  but  we  may  take  it  properly,  &c.  Cornelius  a lapide. 


614 


LOOKING  UNTO  JESUS. 


[BOOK  V. 


we  shall  be  changed,  (saith  Paul,)  for  the  trumpet  shall  sound,  and  the 
dead  shall  be  raised,  1 Cor.  15  : 52.  And  the  Lord  himself  shall  descend 
from  heaven  with  the  shout,  and  with  a voice  of  the  archangel,  and  with 
the  trump  of  God,”  1 Thess.  4 : 16.  But,  whether  this  trumpet  shall  be 
of  silver,  or  of  brass,  or  of  the  air,  or  of  the  cloud,  and  meteors  whereon 
Christ  rides,  they  cannot  agree.  Others,  more  probably,  look  upon  this 
trumpet  as  nothing  else  but  a metaphor,  or  a sound  formed  in  the  air,  like 
the  sound  of  a trumpet.*  A voice  it  is  without  all  controversy;  and  meta- 
phorically it  may  be  called  a trumpet,  both  from  the  clearness  and  greatness 
of  the  sound;  so  loud  shall  it  be,  that  it  will  pierce  into  the  ears  of  the 
dead  in  their  graves ; “ It  will  shake  the  world,  rend  the  rocks,  break  the 
mountains,  dissolve  the  bonds  of  death,  burst  down  the  gates  of  hell,  and 
unite  all  spirits  to  their  own  bodies.”*!'  A horrible,  terrible  voice  shall  it 
be.  But  how  should  angels,  who  are  spirits,  make  a voice  ? By  a collision 
of  the  air,  which  the  angels  can  move  at  their  pleasure ; and  who  can  tell, 
say  some,  but  there  may  be  some  new-created  instrument,  trumpet- like, 
adapted  for  the  angels,  at  the  sides  of  which,  by  a force  and  collision  of  the 
air,  this  great  shout  may  be,  to  convene  all  the  world  ? Or,  who  knows, 
(say  others,)  but  that  the  Lord  Jesus  may  fill  the  angels,  even  as  trumpets 
are  filled  with  a loud  blast,  and  that  through  them  this  loud  blast  shall  come 
rushing  like  a mighty  wind  upon  the  dead  saints,  and  so  waken  their  bodies 
out  of  the  dust?  We  all  know  this  was  usual  in  all  the  Jews’  solemnities, 
to  convene  the  people  by  the  spund  of  a trumpet,  “And  the  Lord  spake 
unto  Moses,  saying,  make  thee  two  trumpets  of  silver,  that  thou  mayest  use 
them  for  the  calling  of  the  assembly  : — and  when  thou  shalt  blow  them, 
all  the  assembly  shall  assemble  themselves.  And  if  ye  go  to  war,  then  ye 
shall  blow  an  alarm  with  the  trumpets,”  Numb.  10  : 1,  2,  3,  9.  And,  in 
the  same  way,  (say  they,)  Christ  now  will  convene  all  the  world  with  the 
sound  of  a trumpet,  or  with  the  sound  of  some  such  instrument  of  divine 
power  and  virtue,  whereby  the  dead  shall  be  raised,  and  their  bodies  and 
souls  reunited.  Amidst  all  these  authors,  if  I may  deliver  my  opinion,  I 
suppose  the  text  that  will  clear  all  to  us  above  all  that  is  written,  is  that  of 
1 Thess.  4 : 16,  “ For  the  Lord  himself  shall  descend  from  heaven  with  a 
shout,  with  the  voice  of  the  archangel,  and  with  the  trump  of  God.”  Give 
me  leave  to  insist  on  it,  that  we  may  come  up  yet  to  a more  full  and  perfect 
knowledge  of  this  passage.  In  these  words  is  showed,  or  held  forth  the 
coming  of  Christ  in  three  particulars,  “ with  a shout,  with  a voice,  and  with 
a trumpet.”  Some  think  this  to  be  one  and  the  same  set  out  in  a variety 
of  expressions;  but  I am  of  another  mind.  It  is  agreed  by  most,  that  the 
transactions  at  the  giving  of  the  law  on  Mount  Sinai,  were  a representation 
of  the  proceedings  which  shall  be  at  the  great  day  of  judgment;  now,  in 
that  transaction,  we  read  of  a threefold  voice,  “ The  voice  of  God,  the  voice 
of  thunder,  and  the  voice  of  a trumpet,”  (Exod.  19  : 13,  compared  with 
Exod.  20  : 1.)  And  accordingly  we  find  the  apostle  speaking  of  a threefold 
voice,  “ Of  the  voice  of  Christ,  of  the  voice  of  thunder,  and  of  the  voice 
of  a trumpet.” 

1.  The  Lord  himself  shall  descend  with  a shout.  Arius,  Montanus,  and 
the  vulgar  translate  it,  with  a command.  Lyra,  and  others,  think  this  to 
be  the  voice  of  Christ  himself,  saying,  with  a loud  voice,  “Arise,  ye  dead, 
and  come  to  judgment.”  Thus  Jesus  cried  with  a loud  voice,  “ Lazarus, 
come  forth,”  John  11  : 43.  And  with  such  a voice,  will  he  call  on  the 
dead  at  the  last  day.  So  much  Christ  himself  hath  taught  us,  “ The  hour 


* Piscator,  Estius,  Aretius  & alii  fere  omnes. 

•j-  Cui  omnia  obediunt  elementa,  petras  scindit,  inferos  aperit,  &c.  Chrysost.  in 
1 Cor.  15. 


CHAP.  I.] 


LOOKING  UNTO  JESUS. 


615 


is  coming,  and  now  is,  when  the  dead  shall  hear  the  voice  of  the  Son  of 
God,  and  they  that  hear  shall  live,”  John  5 : 25.  The  hour  is,  because  by 
his  voice  he  raised  some  at  his  first  coming  : and  the  hour  is  coming,  because 
in  the  like  manner  he  will  raise  up  all  men  at  the  last  day,  “ Marvel  not  at 
this,  (saith  Christ,)  for  the  hour  is  coming,  in  the  which  all  that  are  in  the 
graves  shall  hear  his  voice,  and  they  shall  come  forth,”  John  5 : 28.  As  at 
the  creation  of  the  world,  he  said,  “ Let  there  be  light,  and  there  was 
light;  so  at  the  dissolution  of  the  world,  he  will  say,  “Let  the  dead  arise, 
let  the  sea  give  up  the  dead  that  are  in  it,  and  death  and  hell  deliver  up 
the  dead  which  are  in  them  ;”  and  it  will  be  so. 

2.  The  Lord  shall  descend  “with  the  voice  of  the  archangel.”  Two 
questions  here,  1.  Who  is  this  archangel  ? 2.  What  is  this  voice  ? 

For  the  first,  some  argue  this  archangel  to  be  Gabriel,  others  Raphael, 
others  Michael.  The  Jews  have  an  ancient  tradition,  that  there  are  seven 
principal  angels  that  minister  before  the  throne  of  God,  and  therefore  called 
archangels.  The  scriptures  seem  to  speak  much  that  way,  calling  them, 
“ Seven  lamps  of  fire  burning  before  the  throne,”  Rev.  4.  : 5.  And  “ seven 
horns,  and  seven  eyes  of  the  Lamb : and  the  seven  spirits  of  God  sent 
forth  into  all  the  earth,”  Rev.  5 : 6.  And  “ seven  eyes  of  the  Lord,  which 
run  to  and  fro  through  the  whole  earth,”  Zech.  4 : 10.  And  yet  more 
plainly,  “Seven  angels  that  stand  before  God,”  Rev.  8:2.  Now,  which 
of  these  seven  is  the  archangel  here  spoken  of,  is  hard  to  determine ; only 
probable  it  is,  that  all  the  archangels,  and  all  the  angdls  are  hereby  under- 
stood, as  comprehended  under  that  one;  to  which  agrees,  Matth  24:  31. 
Mr.  Ainsworth  observes,  That  when  things  are  done  by  a multitude,  where 
one  is  chief,  that  the  action  is  frequently  ascribed  either  to  the  multitude, 
or  to  him  that  is  chief,  indifferently  ; as  “ Jehoida  brought  forth  the  king’s 
son,  and  he  put.  the  crown  upon  him,”  2 Kings  11  : 12 ; or,  “ They  brought 
forth  the  king’s  son,  and  they  put  upon  him  the  crown,”  2 Chron.  23  : 11. 
So  David  “offered  burnt-offerings,”  2 Sam.  6 : 17 ; or,  “they  offered 
burnt-offerings,”  1 Chron.  16  : 1.  And  so,  “ he  shall  descend  with  the 
voice  of  the  archangel ;”  or,  “ he  shall  send  his  angels  with  a great  sound,” 
Matth.  24  : 3. 

That  there  are  seven  principal  angels,  Mr.  Mede  affirms,  and  that  there 
is  one  which  yet  eminently  is  called  the  archangel.  Some  others  affirm,  as 
among  devils,  there  is  one  chief  devil,  called  “The  prince  of  devils;”  and 
therefore  the  fire  is  said  to  be  “ prepared  for  the  devil  and  his  angels,” 
Matth.  25  : 41.  So  from  this  text  of  1 Thess.  4:16,  and  of  Dan.  10  : 13, 
and  of  Jude,  verse  9.  Some  probably  conclude,  that  the  good  angels  have 
a prince,  even  Michael,  whom  Jude  calls  the  archangel.  But  of  this  no 
more,  the  Lord  keep  me  from  “intruding  into  those  things  which  I have 
not  seen,”  Col.  2 : 18.  The  day  itself  will  discover  it,  and  so  I leave  it,  as 
having  said  enough  to  satisfy  the  sober  minded. 

For  the  second,  what  is  this  voice  of  the  archangel?  I conceive,  that 
thereby  we  are  to  understand  thunder;  Here  is,  (as  we  have  said,)  a mani- 
fest allusion  to  the  proceedings  at  the  giving  of  the  law ; now,  the  voice 
there  mentioned,  besides  the  voice  of  God,  and  the  voice  of  a trumpet,  is 
the  voice  of  thunder,  “And  it  came  to  pass  on  the  third  day  in  the  morn- 
ing, there  were  thunders,”  Exod.  19  : 16 — 20  : 18.  In  this  sense  some 
expouud  these  words  of  the  apostle,  where  the  law  is  said  to  be  spoken  by 
angels,  Heb.  2 : 2,  because  the  angels  did  raise  up  those  extraordinary 
thunders,  which  happily  were  the  matter  of  the  articulate  voice,  in  which 
the  Lord  spake  to  Israel ; Or  if  the  law  was  spoken  by  Christ,  (as  I have 
delivered  my  opinion  elsewhere,)*  he  being  “the  angel  of  the  covenant,” 


* Book  3,  Chap.  1,  Sect.  4. 


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[BOOK  Y. 


Mai.  3 : 1.  “And  tbe  angel  of  his  presence,”  Isa.  63  : 9.  Yet  this  hinders 
not,  but  that  created  angels  might  speak  the  law  too,  if  not  in  respect  of 
the  articulate  voice,  yet  in  respect  of  the  voice  of  thunders  which  attended 
on  it.  Thus,  thunder  is  often  called,  “ the  voice  of  God,  and  the  voice  of 
his  excellency,”  Job  37  : 4,  5.  Psal.  29  : 3 — 9. 

3.  The  Lord  shall  descend  “ with  the  trump  of  God.”  Such  a voice  was 
used  also  at  the  giving  of  the  law,  Exod.  19  : 16,  and  Exod.  20  : 18,  and 
so  it  will  be  now,  when  men  are  called  to  account  for  the  keeping  or  break- 
ing of  it.  For  the  understanding  of  this,  our  last  translation  tells  us,  that 
“ Christ  shall  send  his  angels  with  the  great  sound  of  a trumpet,”  Matth. 
24  : 31,  but  in  four  Greek  copies,  as  Beza  confesseth,  as  also  in  the  Hebrew 
gospel  of  Matthew,  and  in  the  vulgate,  and  in  the  margin  of  our  last  trans- 
lation, it  is  read,  that  “ Christ  shall  send  his  angels  with  a trumpet,  and  a 
great  voice.”  And  so  the  latter  words  are  exegetical,  q.  d.  with  a trumpet, 
that  is,  “ with  a great  voice,  like  the  voice  of  a trumpet.”  So  that  this 
reading  very  probably  proves,  that  the  last  trumpet  is  to  be  taken  meta- 
phorically. For  the  more  full  confirmation  whereof,  I argue  thus,  when 
any  thing  is  ascribed  to  the  angels  which  is  not  suitable  to  their  spiritual 
nature,  and  which  they  have  no  need  of  for  the  work  they  are  about,  it  is 
to  be  taken  metaphorically,  unless  the  context,  or  some  other  Scripture 
force  us  to  a proper  acceptation ; but  a material  trumpet  of  silver,  brass,  or 
the  like  metal,  is  not  suitable  to  the  spiritual  nature  of  the  angels;  neither 
have  they  need  of  such  a trumpet  for  producing  a great  sound  in  the  air. 
It  is  evident,  that  without  a trumpet  they  can  make  a great  sound  like  the 
noise  of  a trumpet;  and  there  is  nothing  at  all  in  the  Scriptures  that  will 
force  us,  or  probably  lead  us  to  a proper  acceptation  of  the  word.  Add 
yet  to  what  hath  been  said,  that  sometimes  a great  voice  is  set  out  by  the 
similitude  of  a trumpet,  “ I heard  behind  me  a great  voice,  as  of  a trum- 
pet, Rev.  1 : 10,  and  the  first  voice  which  I heard,  was  as  it  were  of  a trum- 
pet,” Rev.  4:1.  , 

But  why  is  this  sound  as  of  a trumpet,  called  “the  trumpet  of  God?” 
I answer,  for  the  greatness  of  it;  for  it  is  usual  in  the  Hebrew  language, 
for  the  setting  forth  of  greatness,  excellency,  or  superlativeness  of  a thing, 
to  add  the  name  of  God  to  the  word  whereby  the  thing  is  signified,  as  Gen. 
23  : 6.  “A  prince  of  God,”  i.  e.  a mighty  prince ; Gen.  30  : 8,  “ with  the 
wrestlings  of  God,”  i.  e.  with  great  wrestlings ; Ps.  36  : 6.  “ Mountains 
of  God,”  i.  e.  great  mountains;  Ps.  80  : 10.  “Cedars  of  God,”  i.  e.  very 
high  cedars ; so  here  “ the  trump  of  God,”  i.  e.  A very  great  sound,  like 
the  sound  of  a trumpet.  It  is  said  in  the  law,  There  were  “ thunders  aud 
lightnings,  and  a thick  cloud  upon  the  mount,  and  the  voice  of  the  trumpet 
exceeding  loud,  so  that  all  the  people  that  were  in  the  camp  trembled,” 
Exod.  19  : 16.  And  if  there  was  trembling  at  the  giving  of  the  law,  oh ! 
what  trembling  will  be  at  the  general  assize  when  sinners  shall  be  condemned 
for  breaking  of  it  ? 

3.  No  sooner  the  shout  made,  but  the  saints  arise;  it  is  true,  the  saints 
that  are  alive  need  no  resurrection,  but  upon  them  will  this  trumpet  have 
its  effect.  Something  like  death  shall  seize  upon  them,  and  they  shall  be 
changed.  The  order  of  this  is  given  in  by  the  apostle  from  tbe  Lord, 
“ This  we  say  unto  you,  by  the  word  of  our  Lord,  that  we  which  are  alive, 
and  remain  unto  the  coming  of  the  Lord,  shall  not  prevent  them  which  are 
asleep,  for  the  Lord  himself  shall  descend  from  heaven  with  a shout,  with 
the  voice  of  the  archangel,  and  with  the  trump  of  God  ; and  the  dead  in 
Christ  shall  rise  first;  then  we  which  are  alive  and  remain  shall  be  caught 
up  together  with  them  into  the  clouds,”  1 Thess.  4 : 15,  16,  17.  The  first 
that  shall  be  called,  are  the  saints  that  sleep,  and  then  the  saints  which  are 
alive  shall  be  immediately  changed.  Oh  ! What  a day  will  this  be?  What 


LOOKING  UNTO  JESUS. 


617 


CHAP.  I.] 


a strange  sight,  to  see  all  the  dead  ever  since  the  beginning  of  the  world 
rise  out  of  their  graves  ? for  the  wicked,  I believe,  they  shall  rise  like  toads 
from  their  holes,  in  a black,  swarthy,  ugly  color.  A question  is  amongst 
the  schools  whether  reprobates  shall  rise  again  with  all  their  deformities 
which  they  had  in  this  life  ? As  some  of  them  being  blind,  halt,  lame, 
maimed,  deaf,  dumb,  &c.  Whether  now  they  shall  rise  in  the  self  same 
condition  ? For  my  part,  I conceive,  that  whereas  God  the  Author  of  nature, 
will  at  that  day  restore  human  nature,  that  therefore  there  shall  be  no  de- 
fects of  natural  parts.  Certainly  nothing  shall  be  wanting  in  the  damned 
which  may  impede  the  sense  of  torment  in  auy  part ; now,  a defect  of  any 
member  would  hinder  these  universal  torments,  that  must  seize  on  every 
part  of  the  bodies  of  the  damned  in  hell ; their  bodies  therefore  shall  be 
whole,  only  the  bodies  of  such  shall  be  foul,  ugly,  heavy,  lumpish  bodies, 
as  opposed  to  the  glorious  qualities  of  the  bodies  of  saints.  Why,  what 
bodies  (you  will  say)  have  they  ? I answer,  glorious  bodies ; no  sooner  shall 
the  bodies  of  the  saints  arise,  but  they  shall  exceed  with  singular  qualities, 
“ They  were  sown  in  corruption,  but  they  are  raised  in  incorruption ; they 
were  sown  in  dishonor,  but  raised  in  glory;  they  were  sown  in  weakness, 
but  raised  in  power ; they  were  sown  natural  bodies,  but  raised  spiritual 
bodies,”  1 Cor.  15  : 42,  43,  44.  The  sun  in  its  shining,  doth  but  shadow 
forth  the  glory  of  their  bodies;  and  this  will  in  some  measure  torment  re- 
probates to  see  the  difference  of  their  bodies,  and  the  bodies  of  the  saints. 
O ! (will  they  say)  yonder  are  they  whom  we  despised,  aud  now  are  they 
honored.  See  a world  of  suns  rising  at  once  out  of  all  parts  of  the  earth; 
sometimes  we  lived  on  earth,  and  we  never  saw  but  one  sun  rising  in  the 
east,  but,  lo  ! millions  of  suns  on  east,  and  west,  and  north,  and  south ; 0 ! 
those  are  the  glorious  saints  in  heaven ; see  with  what  swift  and  agile  bodies 
they  are  preparing  to  fly  iuto  the  air  to  meet  their  Lord  and  Saviour  there, 
whilst,  in  the  mean  time,  wre  rise  with  such  heavy,  dull,  and  deformed 
bodies,  that  we  canuot  mount.  0 ! what  will  become  of  us  ? Why,  this  is 
the  day  of  resurrection.  The  angels  have  been  here  to  unseal  our  graves, 
to  roll  away  the  stones,  and  at  their  shout,  and  sound  of  the  trumpet,  our 
scattered  dusts  have  met  together ; and,  lo  ! now  we  stand  upon  the  earth. 

4.  No  sooner  the  saints  raised,  and  their  souls  and  bodies  re-united  with 
excellent  majesty,  but  then  shall  all  the  elect  of  God,  from  first  to  last,  be 
gathered  together.  If  you  ask,  Whence?  And  whither?  I answer, 

1.  To  the  question,  Whence  ? “ From  the  four  winds,  from  one  end  of 

heaven  to  another/’  i.  e.  From  all  parts  of  the  world,  from  east,  and  west, 
and  north,  and  south,  “ from  one  end  of  heaven  to  another.”  A vulgar 
term  in  regard  of  our  sight;  for  in  itself  heaven  is  round,  and  hath  no 
end : the  meaning  is,  that  not  one  saint  in  all  the  world,  from  Adam  to  the 
last  man,  shall  be  concealed  or  lie  hid;  from  the  most  hidden,  inward,  se- 
cret bosom  of  the  earth,  all  shall  be  gathered.  Howsoever  their  dust  may 
be  scattered  into  a thousand  thousand  parts,  yet  the  power  of  Christ  shall 
restore  all  these  dusts,  and  bring  them  together  into  their  several  com- 
pacted bodies. 

2.  To  the  question,  Whither  they  shall  be  gathered?  Some  say  to  the 
valley  of  Jehoshaphat,  from  that  text,  “Let  the  heathen  be  wakened,  and 
come  up  to  the  valley  of  Jehoshaphat,  for  there  will  I sit  to  judge  the  hea- 
then round  about,”  Joel  3 : 12.  But  I believe,  this  text  hath  reference  to 
a particular  judgmeut  of  God  upon  Israel’s  enemies  which  dwell  round 
about  Jerusalem,  and  not  the  general  day  of  judgment.  Others  say  to 
mount  Olivet,  from  that  text,  “ This  same  Jesus  which  is  taken  up  from 
you  into  heaven,  shall  so  come  in  like  manner  as  ye  have  seen  him  go  into 
heaven;  then  returned  they  unto  Jerusalem  from  the  mount  called  Olivet.” 
Acts  1:11,  12.  But  I believe  this  text  speaks  only  of  the  manner  how 


618 


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[BOOK  Y. 


Christ  shall  come,  and  not  of  the  place  to  which  he  shall  come.  Indeed, 
it  is  not  probable  that  either  the  valley  of  Jehoshaphat,  or  mount  of  Olivet, 
can  be  sufficient  places  to  contain  all  the  men  that  ever  were,  are,  and  shall 
be ; and  therefore  if  such  a thing  can  be  determined,  I should  rather  appeal 
to  that  text,  “ Then  we  which  are  alive,  and  remain,  shall  dbe  caught  up 
together  with  them  (that  are  raised)  in  the  clouds,  to  meet  the  Lord  in  the 
air,”  1 Thess.  4 : 17.  When  Christ  was  asked  this  very  question,  “ Where, 
Lord  ?”  Whither  shall  the  saints  be  gathered  ? Where  shall  the  general 
judgment  be?  He  answers,  “Wheresoever  the  body  is,  thither  will  the 
eagles  be  gathered  together,”  Luke  17  : 87.  By  the  body,  Christ  means 
himself;  and  by  the  eagles,  Christ  meant  his  elect;  because  their  youth  is 
renewed  as  the  eagles’.  Now  the  elect  must  resort  to  Christ  wheresoever  he 
is,  and  the  apostle  is  express,  that  Christ  is  in  the  air,  and  in  the  clouds : 
and  therefore  thither  must  the  elect  be  gathered  ; they  shall  be  caught  up 
by  the  holy  angels  into  the  clouds,  to  meet  the  Lord  in  the  air. 

Use.  0 my  brethren  ! what  sights  are  these  ? What  changes,  wonders, 
strange  face  of  things  will  be  this  day  ? How  is  it  that  we  are  not  as 
frequent  in  the  meditation  of  this  summons,  as  Jerome  was,  who,  as  he 
thought,  heard  daily  that  sound,  “Arise,  ye  dead,  and  come  to  judgment !” 
Methinks  a sad  and  serious  consideration  of  these  passages  might  keep  us 
close  to  Christ : come,  try  a little,  if  in  the  hurryings  of  the  day  we  are  so 
distracted,  that  we  cannot  reach  the  spiritual  part  of  a meditation,  yet  in 
the  evening,  or  morning,  when  all  is  still ; or  in  the  night  season,  when  all 
is  quiet,  then  labor  to  prevent  the  day  of  doom  ; so  realize  it  as  if  then  we 
saw  Christ  in  the  clouds,  sending  his  angels  on  this  errand,  Away,  and  bring 
hither  all  the  men  and  women  in  the  world ; and,  in  the  first  place,  gather 
my  saints  together  unto  me,  Adam,  and  Abraham,  those  fathers  of  the 
world,  and  of  the  faithful,  let  them  see  all  their  children,  and  let  all  their 
children  see  them,  and  bring  them  all  to  my  throne  : awaken  the  world,  let 
them  who  have  slept  in  their  graves  some  thousands  of  years,  be  now  roused 
and  raised.  Imagine  then,  as  if  we  hear  the  trumpet  of  God  sounded  by 
the  angels  of  God,  and  as  the  sound  of  it  waxed  louder  and  louder,  that  we 
saw  the  mountains  skip  like  rams,  and  the  little  hills  like  young  sheep : 
that  we  saw  all  the  graves  in  churches,  or  church-yards ; in  fields,  or  plains, 
or  seas,  fly  open;  that  we  saw  all  the  bodies  of  the  dead  beginning  to  stir, 
and  to  stand  upon  their  feet,  and  presently  the  angels  coming,  and  taking 
all  the  saints  upon  their  wings,  and  so  flying  with  them  through  the  air, 
till  they  came  to  the  throne  and  judgment-seat  of  Christ ; is  it  possible  that 
such  a meditation  should  pass,  without  some  tincture  of  it  on  our  spirits  ? 
If  my  ears  shall  hear  that  sound,  and  if  my  eyes  shall  see  these  sights,  is 
it  not  time  for  me  to  lay  these  things  to  heart,  that  I may  be  found  faithful 
and  well-doing?  As  sure  as  I have  this  book  in  my  hand,  I must  be  one 
of  those  that  shall  hear  the  sound  of  the  trumpet,  and  awa}7  I must,  from 
the  mouth  of  my  grave,  wherever  I shall  be  buried,  to  the  cloud  where 
Christ  doth  sit.  Come  then,  How  would  I rise  ? As  foul  as  a toad  ? Or, 
As  an  angel  of  God  ? 0 my  God  ! set  this  home  on  my  soul.  0 ! where 

is  my  lamp  ? And  where  is  my  oil  ? Are  all  ready  ? Aud  am  I ready 
furnished,  and  prepared  to  meet  the  Lord  in  the  air  ? Christians  ! if  we 
have  any  life  in  us,  let  us  act  and  realize  this  to  the  life.  0 ! this  would 
keep  us  close  to  Christ,  and  to  the  banner  of  Christ:  who  would  not  march 
under  this  banner,  and  adhere  to  him,  that  but  reads  over  these  summons 
of  souls  at  the  last  dreadful  day  I 

Sect.  IV. — Of  Christ  and  the  saints  meeting  at  the  judgment  dag. 

4.  For  Christ  and  the  saints  meeting  at  the  judgment-day;  no  sooner 
are  the  saints  lifted  up,  and  set  before  the  Judge,  but  these  things  follow  : 


CHAP.  I.] 


LOOKING  UNTO  JESUS. 


619 


1.  They  look,  and  gaze,  and  dart  their  beams,  and  reflect  their  glories  on 
each  other.  Oh  the  communications!  oh  the  dartings  of  beams  betwixt 
Christ  and  his  saints ! look  as  when  two  admirable  persons,  two  lovers  meet 
together,  their  eyes  sparkle,  they  look  on,  as  if  they  would  look  through 
one  another : so  Christ  and  his  saints  at  first  meeting,  they  look  on,  as  if 
they  would  look  through  one  another : and  such  is  the  effect  of  these  looks, 
that  they  give  a lustre  to  each  other  by  their  looks.  Did  not  Moses’s  face 
shine  when  he  had  been  with  God  ? And  shall  not  the  faces  of  the  elect 
glitter  and  shine  when  Christ  also  looks  on  them  ? Nor  stays  it  there ; but 
as  they  shine  by  Christ.,  so  shall  their  shine  reflect  on  Christ,  and  give  all 
glory  to  Christ;  and  this  I take  to  be  the  meaning  of  the  apostle,  “That 
when  Christ  shall  come,  he  shall  be  glorified  in  his  saints,”  2 Thess.  1 : 10. 
Not  only  in  himself,  but  in  his  saints  also;  whose  glory,  as  it  comes  from 
him,  so  it  redounds  also  to  him,  “ For  of  him,  and  through  him,  and  to  him 
are  all  things,”  Rom.  11 : 36. 

2.  They  admire  at  the  infinite  glory,  and  beauty,  and  dignity,  and  ex- 

cellency that  is  in  Christ.  The  glory  they  reflect  on  him,  is  nothing  to  the 
glory  that  is  in  him.  Oh  ! when  these  stars,  the  saints  shall  but  look  upon 
Christ  the  Sun  of  righteousness,  they  exceedingly  admire.  So  the  apostle, 
u When  he  shall  come,  he  shall  be  glorified  in  his  saints,  and  he  shall  be 
admired  in  all  them  that  believe,”  2 Thess.  1 : 10.  All  that  believe  shall 
break  out  into  admiration  of  Jesus  Christ;  they  shall  at  the  first  sight  ob- 
serve such  an  excellency  in  Jesus  Christ,  as  that  they  shall  be  infinitely 
taken  with  it.  Here  we  speak  of  Christ,  and  in  speaking  we  admire;  but 
how  will  they  admire,  when  they  shall  not  only  speak  or  hear,  but  see  and 
behold  him,  who  is  the  “ express  image  of  God,  and  the  brightness  of  his 
Father’s  glory?”  Heb.  1:  3.  0 the  lustres  that  he  casts  forth  each  way  ! 

is  not  his  very  body  more  sparkling  than  the  diamond  before  the  sun  ? Yea, 
more  than  the  sun  itself  now  shining  at  noon-day?  How  should  the  saints 
but  wonder  at  this  sight?  Oh  ! there  is  more  beauty  and  glory  in  Jesus 
Christ,  than  ever  their  thoughts  or  imaginations  could  possibly  reach  ; there 
is  more  weight  of  sweetness,  joy,  and  delight  in  Jesus  Christ,  than  either 
the  seeing  eye,  or  hearing  ear,  or  the  vast  understanding  heart  (which  can 
multiply  and  add  still  to  any  former  thoughts)  can  possibly  conceive,  1 Cor. 
2 : 9.  Every  soul  will  cry  out  then,  I believed  to  see  much  glory  in  Jesus 
Christ,  whenever  I saw  him  ; I had  some  twilight,  or  moonlight  glances  of 
Christ  on  earth  : but,  0 blind  I ! 0 narrow  I ! that  could  never  have  faith, 
opinion,  thought,  or  imagination,  to  fathom  the  thousand  thousandth  part 
of  the  worth,  and  incomparable  excellency  that  I now  see  in  him.  Why, 
this  causeth  admiration,  when  we  see  more  than  ever  we  could  expect.  The 
saints  shall  then  cry  out,  and  say,  I see  more,  ten  thousand  times  more  than 
ever  I expected ; I see  all  the  beauty  of  God  put  forth  in  Christ,  I see  the 
substantial  reflection  of  the  Father’s  light  and  glory  in  Jesus  Christ,  I see 
thousands  of  excellencies  in  Jesus  Christ  that  never  were  revealed  to  me 
before.  This  is  the  very  nature  of  admiration,  it  is  ever  wondering  or  ad- 
miring at  some  new  and  strange  thing : the  glory  of  Christ  will  then  ex- 
ceed all  former  apprehension.  0 they  admire  to  see  the  King  in  such  a 
beauty ! they  admire  to  see  the  Judge  in  such  a glittering  and  glorious  robe 
of  majesty ; they  admire,  and  they  cannot  but  admire. 

3.  They  adore,  and  magnify  the  grace  and  glory  of  Jesus  Christ;  as  it  is 
said  of  the  twenty-four  elders,  that  “they  fell  down  before  him  that  sat  on 
the  throne,  and  worshipped  him,  that  liveth  forever  and  ever,  and  cast  their 
crowns  before  the  throne,  saying,  Thou  art  worthy,  0 Lord,  to  receive  glory, 
and  honor,  and  power;  for  thou  hast  created  all  things,  and  for  thy  pleasure 
they  are  and  were  created,”  Rev.  5 : 10,  11.  So  all  the  saints,  now  advanced 
to  come  up  to  Christ,  and  to  stand  before  the  throne,  they  fall  down  before 


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[BOOK  V. 


Christ,  and  they  worship  him  that  lives  for  ever,  shouting  and  singing  about 
Jesus  Christ,  and  setting  out  his  glory,  grace,  and  goodness.  “After  this 
I beheld,  (saith  John)  and  lo,  a great  multitude,  which  no  man  could  num- 
ber, of  all  nations,  and  kindred,  and  people  and  tongues,  stood  before  the 
throne,  and  before  the  Lamb,  — and  cried  with  a loud  voice,  saying,  Salva- 
tion to  our  God,  which  sitteth  upon  the  throne,  and  unto  the  Lamb;  and 
all  the  angels  stood  round  about  the  throne,  and  about  the  elders,  and  the 
four  beasts,  and  fell  before  the  throne  on  their  faces,  and  worshipped  God, 
saying,  Amen ; blessing,  and  glory,  and  wisdom,  and  thanksgiving,  and 
honor,  and  power,  and  might,  be  unto  our  God,  for  ever  and  ever,”  Amen. 
Rev.  7 : 9,  10,  11,  12.  Saints  and  angels  will  both  give  glory  to  Jesus 
Christ  that  day;  every  elect  man  will  then  acknowledge,  here  is  Christ  that 
shed  his  blood  for  me,  here  is  the  Saviour  that  laid  down  his  life  for  me, 
here  is  the  sacrifice  that  gave  himself  a propitiation  forme;  here  is  the  per- 
son that  mediated,  and  interceded,  and  made  peace  for  me ; here  is  the  Re- 
deemer that  delivered,  and  redeemed  me  from  the  wrath  to  come  : and  then 
they  begin  those  hallelujahs,  that  never  never  shall  have  an  end,  “ Halle- 
lujah ; and  again,  Hallelujah  : and  Amen,  Hallelujah,  for  the  marriage  of 
the  Lamb  is  come,  and  his  wife  hath  made  herself  ready,”  Rev.  19  : 7. 

4.  Christ  welcomes  them  into  his  glorious  presence ; if  the  Father  could 
receive  his  prodigal  but  repenting  son  with  hugs  and  kisses,  how  will  Christ 
now  receive  his  saints,  when  they  come  as  a bride  to  the  solemnization  of 
the  marriage  ? His  very  heart  springs  (as  I may  say)  at  the  sight  of  his 
bride ; no  sooner  he  sees  her,  and  salutes  her,  but  he  welcomes  her  with  such 
words  as  these,  “ 0 my  love,  my  dove,  my  fair  one,  come  now  and  enjoy  thy 
husband;  many  a thought  I have  bad  of  thee;  before  I made  the  world  I 
spent  my  infinite  eternal  thoughts  on  thy  salvation ; when  the  world  began, 

1 gave  thee  a promise,  that  I would  betroth  thee  unto  me  in  righteousness, 
and  in  judgment,  in  loving  kindness,  in  mercy,  and  in  faithfulness,  Hos. 

2 : 19,  20.  It  was  I that  for  thy  sake  was  incarnate,  and  lived,  and  died, 
and  rose  again,  and  ascended  : and  since  my  ascension  that  have  been  inter- 
ceding for  thee,  and  making  ready  the  bride-chamber,  where  thou  and  I 
must  live  for  ever  and  ever.  And  now  I come  hither  into  the  clouds  to 
meet  thee  more  than  half  the  way ; and  my  meaning  is  to  take  thee  by  the 
hand,  and  to  bring  thee  to  my  Father.  Now  do  I take  thee  for  my  own ; 
0 my  sister,  my  spouse,  thou  art  as  dear  to  me  as  my  own  dear  heart;  come, 
see  into  my  bosom,  see  here  love  written  in  the  golden  letters  of  free  grace ; 
come  near,  for  I must  have  thee  with  me,  and  I will  never  more  be  so  strange 
to  thee  as  to  this  day ; sometimes  thy  sins  have  made  a wall  of  partition 
between  me  and  thee ; sometimes  I withdrew  and  was  gone,  and  I hid  my- 
self beyond  the  curtains,  and  for  a time  thou  hast  lain  hid  in  the  closet  of 
the  grave,  but  now  we  will  never  part  more,  anon  I will  bring  thee  to  my 
Father,  and  I will  say  to  him,  Father,  behold  ! here  my  spouse  that  I have 
married  unto  myself : in  the  meantime  welcome  to  thy  Jesus,  I have  pur- 
chased thee  with  my  blood,  I have  paid  dear  for  thee,  and  now  I will  wear 
thee  as  a crown  and  ornament  for  ever.” 

5.  Christ  sets  them  on  his  right  hand,  “ Upon  thy  right  hand,  doth  stand 
the  queen  in  gold  of  Ophir,”  Psal.  45  : 9.  This  is  the  sign  of  Christ’s  love 
and  respect  to  his  saints;  when  he  himself  ascended  up  into  heaven,  then 
said  the  Father  to  him,  “Son,  sit  thou  down  at  my  right  hand;’’  and  no 
sooner  the  saints  are  ascended  up  to  Christ,  but  he  speaks  the  same  to  them, 
“ Sit  thou  down  at  my  right  hand.”  Christ  entertains  them,  as  God  the 
Father  entertained  him ; he  at  the  right  hand  of  God,  and  they  at  the  right 
hand  of  Christ.  And  herein  is  set  forth  the  great  exaltation  of  the  saints ; 
as  Christ  being  set  at  God’s  right  hand,  God  highly  exalted  him,  and  gave 
him  a name  above  every  name,  so  now  are  the  saints  highly  exalted  by 


LOOKING  UNTO  JESUS. 


621 


CHAP.  I.] 


Jesus  Christ,  now  are  they  filled  with  unmatchable  perfection,  now  is  the 
( pleroma ,)  the  fulness  of  perfection,  and  fulness  of  honor  and  glory  con- 
ferred upon  them  ; “ Upon  his  right  hand  is  set  the  queen  in  gold  of  Ophir,” 
i.  e.  in  the  best,  richest,  finest  gold.  The  Lord  now  puts  upon  his  saints 
heaven’s  glory,  he  adorns  them  with  all  his  ornaments  fit  for  the  marriage- 
day,  and  indeed  here  is  the  beginning  of  the  solemnity  of  the  marriage  of 
the  Lamb,  not  but  that  the  contract  was  before,  but  the  solemnity  was  re- 
served for  this  day,  and  all  the  glory  of  this  day  is  for  nothing  else  but  to 
set  out  the  solemnity  of  the  marriage.  As  the  bridegroom  on  the  day  of 
nuptials  comes  forth  in  his  glory,  and  as  the  bride  on  the  marriage-day 
comes  forth  in  her  best  array;  and  as  the  servants,  and  parents,  and  friends, 
-and  all  appear  on  the  marriage-day  in  as  much  glory  as  they  can,  so  Christ 
on  this  day  comes  forth  in  his  glory,  with  all  his  angels  in  their  glory ; and 
the  saints,  the  Lamb’s  wife,  “ The  King’s  daughter  is  all  glorious  without 
and  within,”  Psal.  45  : 13.  Though  stars  may  lose  their  shining  when  the 
sun  ariseth,  yet  the  glory  of  the  saints  shall  be  no  less  because  of  the  Sun 
of  righteousness,  but  rather  more.  This  is  the  day  that  Christ  shall  honor 
his  saints  before  all  the  world ; come  (will  he  say)  and  sit  you  down  at  my 
right  hand;  as  a shepherd  divideth  his  sheep  from  the  goats,  so  will  I sepa- 
rate you  from  wicked  reprobates;  why,  you  are  they  for  whom  the  eternal 
counsels  cf  my  Father  did  work,  you  are  they  iu  whom  I am  now  to  be 
glorified  for  ever;  and  therefore,  now  will  I exalt,  and  advance,  and  honor 
you ; sit  here,  or  stand  here  on  my  right  hand ; 0 come ! come  hither  to  the 
right  hand  of  your  Saviour. 

6.  Hereupon  Christ  fully  and  actually  joys  in  them,  and  they  in  him  : 
he  joys  in  them  because  now  he  sees  of  the  travail  of  his  soul ; he  sees  the 
issue  of  all  his  doings  and  sufferings  here  on  earth ; he  sees  now  the  great 
work  he  hath  brought  about,  to  wit,  The  glory  of  his  saints,  and  he  cannot 
but  rejoice  therein.  As  a man  that  makes  a work  that  is  very  curious  and 
glorious,  he  takes  abundance  of  delight  to  look  upon  it ; when  God  made 
the  world,  he  looked  upon  what  he  had  made,  and  he  saw  it  was  good,  and 
he  delighted  in  it;  so  Christ  looks  on  his  saints,  and  when  be  sees  what  he 
hath  done,  in  raising  so  poor  a worm  to  so  high  an  excellency,  he  takes 
infinite  delight  therein.  Now  he  sees  that  he  hath  attained  his  end  in  the 
great  design,  and  deepest  counsels  that  he  had  before  the  world ; he  was 
then  resolved  to  save  a number  of  sinners,  and  to  bring  them  at  last  to  him- 
self, that  they  might  behold  him  in  his  glory,  and  manifest  the  riches  of 
his  grace ; and  to  that  purpose  hath  he  still  been  carrying  on  the  great  work 
of  souls’  salvation,  as  we  have  heard ; and  now  that  he  sees  it  accomplished 
and  fulfilled  in  them,  he  must  needs  delight,  “ In  that  day  it  shall  be  said 
to  Jerusalem,  Fear  thou  not;  and  to  Zion,  Let  not  thine  hands  be  slack  : 
for  the  Lord  thy  God  in  the  midst  of  thee  is  mighty,  he  will  save,  he  will 
rejoice  over  thee  with  joy,  he  will  rest  in  his  love,  he  will  joy  over  thee 
with  singing,”  Zeph.  3 : 16,  17. 

And  as  he  joys  iu  them,  so  they  cannot  but  rejoice  in  him  ; as  he  delights 
in  their  glory,  so  they  cannot  but  delight  in  his  glory.  Are  they  not  at 
Christ’s  right  hand  ? and  is  not  that  the  place  of  pleasure,  the  Paradise  of 
God  ? “ In  thy  presence  is  fulness  of  joy,  and  at  thy  right  hand  are  plea- 

sures for  evermore,”  Ps.  16:11.  The  very  setting  of  them  on  Christ’s 
right  hand,  is  the  beginning  of  heaven’s  joy.  u The  presence  of  Christ 
makes  joy,  exceeding  joy,”  saith  Jude,  verse  24.  Oh  ! but  what  joy  ? 
What  fulness  of  joy?  What  exceeding  joy,  will  it  be  to  be  set  at  Christ’s 
right  hand?  Now  begins  that  joy,  that  never,  never  shall  have  an  cud. 
0 the  complacency  which  the  blessed  feel  in  their  seeing,  knowing,  loving, 
and  being  loved  of  Jesus  Christ!  “0  my  Christ!  let  me  have  tribu- 
lation hero,  let  me  here  spend  my  days  in  sorrow,  and  my  breath  in  sighings; 


622 


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[BOOK  V. 


punish  me  here,  cut  me  in  pieces  here,  burn  me  here,  so  that  T might  there 
be  placed  at  thy  right  hand.”  For  then  will  joy  come,  and  sorrow  will 
vanish ; sorrow  is  but  for  a night,  this  night  of  life,  but  joy  will  come  in 
this  morning  of  the  resurrection,  and  it  never  shall  be  night  again. 

Sect.  Y. — Of  Christ’s  sentencing  his  saints. 

4.  For  Christ  sentencing  of  his  saints : no  sooner  are  they  set  on  his 
right  hand,  but  he  prepares  for  sentence.  In  the  opening  of  which  we 
must  consider,  1.  The  preparative.  2.  The  sentence  itself. 

1.  The  preparative,  before  sentence,  will  be  some  exploration  or  trial 
of  the  parties  to  be  sentenced.  As, 

1.  The  book  must  be  opened,  “And  I saw  the  dead,  small  and  great, 
stand  before  God,  and  the  books  were  opened,  and  another  book  was 
opened,  which  is  the  book  of  life,”  Rev.  20  : 12.  It  is  spoken  after  the 
manner  of  men,  in  whose  public  judgments  are  produced  all  the  writings 
of  the  process,  informations,  depositions  of  witnesses,  to  show  that  all 
actions,  even  the  most  secret  ones,  shall  then  be  rehearsed  and  made  mani- 
fest. Augustine*  thinks  these  books  to  be  the  books  of  the  Old  and  New 
Te-stament,  wherein  all  things  either  to  be  done,  or  omitted,  are  prescribed 
by  God  : and  then  shall  these  books  be  opened,  because,  according  to 
them,  shall  sentence  be  given,  “ In  that  day  shall  God  judge  the  secrets 
of  men  by  Jesus  Christ,  according  to  my  gospel,”  Rom.  2 : 16.  Origen,j* 
and  almost  all  with  him,  think  these  books  to  be  the  books  of  our  con- 
sciences, which  now  are  shut  up  and  concealed  from  men,  but  then  shall 
be  made  manifest  to  all  the  world.  Whatsoever  those  books  are,  we  find 
here  one  book  opened,  which  is  proper  to  the  saints,  called  “ the  book  of 
life  this  book  contains  in  it  the  names  of  all  that  are  elected  from  first 
to  last:  thou  John,  and  thou  Joseph,  and  thou  Judith,  and  thou,  Mary, 
and  thou  Elizabeth,  &c.,  you  are  all  booked  down,  there  is  the  particu- 
larity, and  there  is  the  certainty,  “ Your  names  are  written  in  heaven, 
rejoice  in  it oh  ! what  is  the  joy  of  saints,  when  once  they  see  this  book 
opened,  and  their  names  enrolled,  engraven  there  in  letters  of  glory?  This 
very  book  clears  it  to  me,  that  God  from  all  eternity  made  choice  of  a 
particular  and  determinate  number  of  persons  to  save  them  ; and  that  none 
other  can  be  saved  but  those  who  were  to  be  elected,  and  whosoever  are  so 
elected,  they  shall  not  fall  away ; “ All  that  worship  the  beast,  their  names 
are  not  written  in  the  book  of  life  of  the  Lamb,  from  the  foundation  of  the 
world,”  Rev.  13  : 8 ; 17:8.  On  the  other  side,  “ He  that  overcometh,  the 
same  shall  be  written  in  the  book  of  life,  and  I will  not  blot  out  his  name, 
but  I will  confess  his  name  before  my  Father,  and  before  his  angels,” 
Rev.  3 : 5.  This  is  the  day  when  that  book  of  life  shall  be  opened,  and 
Christ  shall  read  the  names  of  every  elect  person  before  God  and  angels; 
not  that  Christ  needs  a book,  or  indeed  reads  a name,  but  that  his  election 
stands  so  firm,  that  he  knows  every  predestinated  saint,  as  well  as  we  know 
their  names,  whom  for  our  memories  we  commit  unto  our  book  ; and  then 
he  will  so  honor  his  saints  that  he  will  publish  their  names  to  all  the 
world. 

2.  All  the  actions,  demeanors,  graces,  duties,  and  (it  may  be,)  sins  of 
saints  shall  be  produced,  and  laid  open ; the  Holy  Ghost  tells  us,  That 
“ the  dead  were  judged  out  of  those  things  which  were  written  in  the 
books.”  It  appears  hence  that  not  only  names,  but  things  were  written, 
and  these  things  were  produced,  and  accordingly  they  were  judged. 

1.  As  to  evil  things,  unfruitful  works  of  darkness.  It  is  a question,  and 
I dare  not  be  too  positive  in  it,  viz..  Whether  the  sins  of  God’s  people 


* Aug.  1.  20.  de  civitate  Dei ; cap.  14. 


f Orig.  Com.  ad.  Rom.  14. 


LOOKING  UNTO  JESUS. 


623 


CHAP.  I.] 


shall  be  made  manifest  at  the  day  of  judgment  ? Some  are  for  the  nega- 
tive, because  God  in  his  promises  speaks  so  expressly  “ of  forgiving  iniqui- 
ties, of  remembering  them  no  more,  of  blotting  them  out,  of  throwing  them 
into  the  bottom  of  the  sea,  of  casting  them  behind  his  back,”  Isa.  43:25; 
44  : 22  ; 38  : 17.  In  which  respect,  say  they,  the  godly  are  said  “ not  to 
come  into  judgment,”  John  5:24.  I suppose  this  last  text  is  ill  urged, 
for  by  judgment  is  not  meant  discussion,  but  condemnation,  and  in  our  best 
translations  so  it  is  rendered  : others  are  for  the  affirmative,  upon  these 
grounds,  1.  Because  many  of  the  godly  and  wicked  men’s  sins  are  mingled 
together,  and  there  cannot  be  a judgment  of  discussion,  preceding  that  of 
condemnation,  unless  godly  men’s  sins  are  also  produced.  2.  Because  it 
is  spoken  generally  in  respect  of  all  sorts,  that  the  books  were  opened ; by 
which  books,  most  understand  the  consciences  of  men;  and  by  the  opening 
of  those  books,  they  understand  the  manifesting,  clearing,  and  discovering 
of  consciences  at  that  general  day.  3.  Because  the  scriptures  are  express 
for  the  affirmative ; not  but  that  those  texts  are  truths,  “ That  sins  are  for- 
given, blotted  out,  thrown  away,  to  be  remembered  no  more,”  i.  e.,  as  to 
condemnation ; but  as  for  exploration  or  discussion,  the  Lord  speaks  uni- 
versally, that  “of  every  idle  word  that  men  speak,  they  shall  give  an 
account  thereof  at  the  day  of  judgment,”  Matth,  12:36.  If  the  balance 
weigh  down  on  this  side,  (for  my  part  I am  not  peremptory,  but  shall 
easily  submit  to  the  spirits  of  the  prophets,)  yet  this  manifestation  shall  not 
be  for  the  shame,  grief,  trouble,  ignominy,  or  confusion  of  the  godly,  but 
only  for  the  setting  up  of  God’s  justice,  and  that  the  goodness  and  free 
grace  of  God  in  Christ  may  be  made  more  illustrious;  how  will  Christ  then 
be  exalted,  when  all  the  world  shall  see  his  righteousness  and  goodness,  his 
truth  and  mercy,  now  again  meeting  together,  and  kissing  each  other  ? It 
was  so  at  his  first  coming,  and  it  will  be  so  at  his  second  coming;  then 
shall  his  justice  and  mercy,  his  righteousness  and  goodness,  be  manifested 
to  all;  in  that  by  his  own  merits,  notwithstanding  their  sins,  he  will  bring 
all  his  saints  to  his  heavenly  glory. 

2.  As  for  good  things,  whether  good  works,  duties  or  graces,  there  is  no 
question  but  all  these  will  be  that  day  produced  and  laid  open.  1.  We  see 
Christ  enumerating  the  good  works  of  them  on  his  right-hand  ; for  “ I was 
an  hungered,  and  ye  gave  me  meat;  I was  thirsty,  and  ye  gave  me  drink ; 
I was  a stranger,  and  ye  took  me  in ; naked,  and  ye  clothed  me ; sick,  and  ye 
visited  me ; in  prison,  and  ye  came  unto  me,”  Matth.  25  : 35,  36.  It  is  true,  in 
this  catalogue,  we  find  nothing  of  faith,  but  all  of  works;  but  certainly  faith 
is  included,  as  the  life  of  the  tree  is  included  in  the  fruit;  not  only,  nor 
principally,  are  works  here  mentioned  for  the  goodness  of  the  work  con- 
sidered in  itself;  but  as  these  works  did  express  our  faith  and  love  to  Jesus 
Christ,  in  that  by  faith  we  could  see  Christ  in  a poor  beggar,  or  prisoner, 
and  could  love  Jesus  Christ  in  these  poor,  better  than  all  our  worldly  goods 
or  liberties.  I do  not  wonder  that  Paul  adviseth  his  Corinthians,  “ See  that 
ye  abound  in  this  grace,  for  contribution  to  the  saints,”  2 Cor.  8:7.  And 
that  he  prayeth  his  Philippians,  “And  this  I pray,  that  your  love  may 
abound  yet  more,”  Phil.  1 : 9.  And  that  he  prayeth  for  his  Thessalonians, 
“Now  the  Lord  make  you  to  increase,  and  to  abound  in  love,  one  towards 
another,  and  towards  all  men,”  1 Thess.  3 : 12.  And  that  he  praiseth  God 
in  their  behalf,  “ We  are  bound  to  thank  God  always  for  you,  brethren,  as 
it  is  meet,  because  that  your  faith  groweth  exceedingly,  and  the  charity  of 
every  one  of  you  all  towards  each  other  aboundeth,”  2 Thess.  1 : 3.  Chris- 
tians ! if  we  did  but  consider,  that  every  duty  done  to  God  or  man,  that 
every  penny  given  to  a poor  naked  saint,  that  every  cup  of  cold  water  given 
to  a prophet,  in  the  name  of  a prophet,  should  not  lose  its  reward ; but  this 
day  should  be  reckoned  up,  or  drawn  (as  it  were)  into  a full  inventory,  In 


624 


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[BOOK  V. 

Primis,  For  this  piece  of  silver,  given  such  a day  to  such  a one.  Item, 
For  this  piece  of  bread,  such  a day  given  to  such  a one,  &c.  Oh  ! who 
would  not  abound  in  faith  and  love  ? Oh  ! who  would  think  any  thing  too 
much,  too  good,  too  dear,  to  give  to  the  needy  members  of  Jesus  Christ  ? 
There  is  a charge  laid  upon  ministers  to  preach  this  doctrine,  I beseech  you 
give  me  leave  to  discharge  my  duty,  and  to  lay  it,  and  leave  it  at  your  doors, 
where  beggars  usually  stand,  “ Charge  them  that  are  rich  in  this  world, — 
that  they  do  good,  that  they  be  rich  in  good  works,  ready  to  distribute,  wil- 
ling to  communicate;  laying  up  in  store  for  themselves  a good  foundation 
against  the  time  to  come,  that  they  may  lay  hold  on  eternal  life,”  1 Tim. 
6:17, 18, 19.  You  to  whom  God  hath  given  the  riches  of  this  world,  as 
you  would  meet  Christ  with  comfort,  learn  this  lesson ; consider  whether 
of  these  two  reckonings  will  be  more  comfortable  at  that  day,  Item , so  much 
given  to  such  and  such  a religious  use ; or  so  much  given  towards  such  a 
feast,  and  for  the  entertainment  of  such  brave  gallants : so  much  to  promote 
the  gospel,  or  so  much  at  dice,  cards,  horse-races.  If  one  should  tell  you, 
That  either  you  must  feed  Christ  in  the  poor,  or  you  must  starve  in  hell  : 
you  must  either  clothe  naked  Christ  in  the  poor,  or  you  must  be  laid  naked 
to  the  fiery  indignation  of  the  Lord  for  ever.  Oh  ! wbat  strictness  would 
you  call  this  ? But  I recollect  myself,  if  Christ  set  you  at  his  right-hand, 
he  will  then  recount  all  your  charities,  and  all  your  labors  of  love  to  the 
saints ; you  that  are  poor,  and  had  nothing  to  give,  he  will  tell  of  your 
good  works,  if  it  was  no  more,  but  at  such  a time  you  cast  a mite  into  his 
treasure;  and,  at  such  a time,  you  carried  a letter  for  the  Lord  Jesus;  he 
•will  produce  and  commend  these  pittances  of  your  poor  charities  to  all  the 
world. 

2.  Not  only  good  works  to  man,  but  all  the  saints’  duties  to  God  shall 
come  in  remembrance.  Oh  ! then  it  will  be  known  who  served  the  Lord 
in  spirit  and  truth,  and  who  did  not;  then  men  and  angels  shall  know, 
“suck  a day  this  poor  saint  performed  such  a spiritual  service;”  every 
prayer  in  public  or  private,  every  tear  shed  for  sin,  every  sob  or  sigh,  every 
spiritual  meditation,  or  self-examination ; every  glance,  ejaculation,  or  look- 
ing up  unto  Jesus,  shall  be  recounted  by  Jesus;  it  was  said  of  Cornelius, 
That  “ as  well  his  prayers  to  God,  as  his  alms  to  men,  came  up  for  a memo- 
rial before  God,”  Acts  10  : 4.  Certainly  every  duty,  in  reference  to  the 
first  table,  is  booked  in  heaven,  and  at  this  day,  the  book  being  opened,  it 
will  appear,  that  such  a prayer  thou  madest  such  a morning,  and  such  an 
evening  in  thy  closet,  and  now  will  Christ  say,  “ Did  not  I tell  thee,  that 
if  thou  wouldst  pray  to  thy  Father  in  secret,  then  he  that  saw  thee  in  secret 
should  reward  thee  openly  ? Matth.  6 : 6. — Why,  now  shalt  thou  have  thy 
reward  in  a full  view,  I will  divulge  here  all  thy  secret  duties  to  men  and 
angels;  all  the  world  shall  know  it;  thy  wanderings  I told  them,  and  thy 
tears  I bottled  them ; lo ! here,  are  they  not  all  written  in  my  book  ?” 
Psalm  56  : 8. 

3.  Not  only  duties  but  graces  shall  now  be  rehearsed;  thy  knowledge, 

faith,  hope,  love,  and  spiritual  joy;  thy  fear,  obedience,  repentance,  hu- 
mility, meekness,  patience,  zeal,  and  perseverance,  shall  be  fully  discovered  ; 
time  was,  that  in  the  incense  of  such  a prayer  many  sweet  spices  were 
burned  together ; therein  was  faith  working  by  love,  therein  was  humility, 
therein  was  patience,  in  submitting  to  God’s  will  and  pleasure,  therein  was 
hope  of  a gracious  answer  in  God’s  due  time,  therein  was  holiness,  broken- 
ness of  heart,  and  love  to  others,  &c.  “ Time  was,  (saith  Christ,)  that  I 

gathered  my  myrrh  with  my  spices,  that  I eat  my  honey-comb  with  my 
honey,”  Sol.  Song  5:1.  “ That  I both  accepted  and  delighted  myself  in 

thy  heavenly  graces ; I shall  never  forget  how  thou  didst  ravish  my  heart 
my  sister,  my  spouse ; how  thou  didst  ravish  my  heart  with  one  of  thine 


CHAP.  I.] 


LOOKING  UNTO  JESUS. 


625 


eyes,  and  with  one  chain  of  thy  neck.”  Why  thus  shall  the  Lord  set  forth, 
and  tell  all  the  world  what  gracious  children  he  had : then  will  appear  in- 
deed the  meekness  of  Moses,  the  faith  of  Abraham,  the  patience  of  Job, 
the  zeal  of  Phineas,  the  love  of  Magdalene;  and,  according  to  the  measure 
of  grace  conferred  upon  thee,  Christ  will  set  thee  out.  “We  commend  the 
graces  of  such  and  such  saints  at  their  death ; but,  Oh  ! let  Christ  blazon 
me,  and  his  grace  in  me  at  the  resurrection-day.” 

Thus  far  for  the  exploration  or  trial  before  sentence. 

2.  For  the  sentence  itself,  then  shall  the  King  say  to  them  on  his  right- 
hand,  “ Come  ye  blessed  of  my  Father,  inherit  the  kingdom  prepared  for 
you  from  the  foundation  of  the  world,”  Matth.  25  : 24.  Every  word  here 
is  full  of  life  and  joy;  1.  Come.  This  is  the  King’s  invitation  of  his 
saints  to  his  court : he  had  summoned  them  before  to  his  presence,  and  now 
they  are  about  him,  he  will  not  part  with  them,  they  must  come  a little 
nearer  yet,  they  must  go  with  him  into  his  presence-chamber;  the  mansions 
are  ready,  the  supper  of  the  Lamb  is  ready,  and  now  he  begins  the  solemn 
invitation  of  his  bride,  Come.  2.  “ Come  ye  blessed  of  my  Father.” 
Christ  blessed  them  when  he  went  up  to  heaven,  and  whilst  yet  on  earth  he 
pronounced  them  blessed  many  a time,  “ Blessed  be  ye  poor,  blessed  are  ye 
that  hunger,  blessed  are  ye  that  weep,”  Luke  6 : 20,  21.  But  now  he  calls 
them  “the  blessed  of  his  Father;”  not  only  Christ,  but  God  the  Father 
hath  ever  looked  upon  them  as  his  children ; it  is  the  Father’s  will  as  well 
as  Christ’s  that  they  should  be  blessed,  “Ye  blessed  of  my  Father.  3. 
Inherit  the  kingdom.”  Christ  had  told  them  before,  “ It  is  your  Father’s 
pleasure  to  give  you  the  kingdom,”  Luke  12  : 32.  But  then  they  were 
only  as  servants,  or  as  children  under  age,  but  now  they  are  heirs,  “ heirs 
of  God,  and  joint  heirs  with  Christ,”  Rom.  8 : 17 ; and  now  they  are  come 
to  full  age,  “To  the  measure  of  the  stature  of  the  fulness  of  Christ,”  Eph. 
4:13;  and  therefore  they  must  have  the  inheritance  in  possession;  they 
must  all  be  kings;  this  very  word  speaks  them  kings,  and  makes  them 
kings;  it  is  the  solemn  coronation  of  the  saints;  it  is  the  anointing,  the 
setting  of  the  crown  upon  the  heads  of  the  saints;  “Henceforth  there  is 
laid  up  for  me  a crown  of  righteousness;  which  the  Lord  the  righteous 
judge  shall  give  me  at  that  day,  and  not  for  me  only,  but  uuto  them  also 
that  love  his  appearing,”  1 Tim.  4:8.  4.  Inherit  the  kingdom  prepared 

for  you.  As  Tophet  was  prepared  of  old,  so  was  his  kingdom  prepared  of 
old;  it  was  the  first  creature  that  ever  God  made,  “In  the  beginning  God 
created  heaven,”  Gen.  1:1.  His  first  work  was  to  make  heaven  for  him- 
self and  his  saints  to  dwell  in ; he  prepared  it  for  them,  and  then  he  pre- 
pared them  for  it : but  why  for  them  ? Were  not  the  angels  the  first  crea- 
tures that  possessed  it  ? Nay,  were  they  not  created  in  it,  or  together  with  ? 
Yes;  but  yet  the  angels  are  not  properly  the  heirs,  sons,  members,  spouse 
of  God  and  Christ,  as  the  saints  are;  the  angels  are  but  ministering  spirits, 
and  the  servants  of  the  bridegroom ; but  the  saints  are  the  bride  herself, 
heirs  and  co-heirs  with  Christ.  5.  “Prepared  for  you  from  the  foundation 
of  the  world.”  This  was  the  great  design  of  God  and  Christ  from  all  eter- 
nity; before  the  foundations  of  the  world,  and  at  the  first  stone  laid,  and 
ever  since  they  have  been  carrying  on  this  mighty  work ; it  is  not  a busi- 
ness of  yesterday  only ; no,  no,  the  eternal  thoughts  of  God  hath  been 
upon  it,  “He  hath  chosen  us  in  him  before  the  foundations  of  the  world.” 
Oh  ! what  thoughts  are  in  saints  when  this  sentence  is  propounded  ! Oh  ! 
what  joy  enter  into  them  when  now  they  are  to  enter  into  their  master’s 
joy ! methiuks  if  it  were  possible  that  tears  could  be  in  a glorified  estate, 
the  saints  could  not  see  Christ  reach  out  a crown  to  set  it  on  their  heads, 
but  they  should  weep,  and  hold  away  their  heads,  but  Christ  will  have  it 
so;  “This  honor  have  all  the  saints;  praise  ye  the  Lord.” 


626 


LOOKING  UNTO  JESUS. 


[BOOK  V. 


Sect.  VI. — Of  Christ  and  the  saints  judging  the  rest  of  the  world. 

For  Christ  and  his  saints  judging  the  world;  no  sooner  shall  the  saints 
be  sentenced,  justified,  acquitted,  anointed,  and  crowned ; but  presently 
they  must  be  enthronized,  and  sit  with  Jesus  Christ  to  judge  the  world. 

In  the  unfolding  of  this  we  may  observe  these  particulars. 

1.  As  Christ  is  on  a throne,  so  now  must  the  elect  be  set  on  thrones, 

“ To  him  that  overcometh  will  I grant  to  sit  with  me  in  my  throne,”  Rev. 

3 : 21.  Thrones  are  for  kings  and  judges  ; and  in  that  Christ  hath  now 
lifted  up  his  saints  to  this  condition,  he  will  have  them  sit  with  him  as  so 
many  judges,  and  as  so  many  kings  ; or  if  it  be  more  honor  to  have  thrones 
by  themselves,  than  to  sit  with  Christ  in  his  throne,  John  in  his  vision  saw 
many  thrones,  “ And  I saw  thrones,  and  they  sat  upon  them,  and  judg- 
ment was  given  unto  them,”  Rev.  20  : 4.  And  Christ  himself  told  his 
apostles,  “ Verily  I say  unto  you,  that  ye  which  have  followed  me  in  the 
regeneration,  when  the  Son  of  man  shall  sit  in  the  throne  of  his  glory,  ye 
also  shall  sit  upon  twelve  thrones,  judging  the  twelve  tribes  of  Israel,” 
Matth.  19  : 28.  Hence  some  argue,  That  amongst  all  the  saints,  the  apos- 
tles shall  have  their  thrones  seated  next  to  Christ : howsoever  the  rest  shall 
not  be  deprived  of  their  thrones ; for  not  only  twelve  thrones,  but  twelve 
and  twelve  are  set  about  the  throne  of  Christ,”  “ And  round  about  the 
thrones,  were  four  and  twenty  thrones,  (or  seats),  and  upon  the  thrones  I 
saw  four  and  twenty  elders,  sitting,  clothed  with  white  raiment,  and  they 
had  on  their  heads  crowns  of  gold,”  Rev.  4 : 4.  Only  four  and  twenty 
thrones,  and  four  and  twenty  elders  are  numbered,  but  thereby  is  repre- 
sented the  whole  church  of  Christ:  it  is  plain  enough,  that  all  the  saints 
shall  appear  plainly  in  the  glory  of  Christ’s  kingdom,  having  thrones  with 
him  in  the  air  during  the  time  of  his  judgment. 

2.  The  goats  on  the  left  hand  shall  then  be  called  to  receive  their  doom  j 
no  sooner  are  the  saints  enthronized,  but  then  shall  Christ  say,  “Ye  blessed 
angels  bring  hither  all  those  mine  enemies,  who  have  said,  I shall  not  rule 
over  them,  that  I may  bruise  them  with  my  iron  mace  and  break  them  in 
pieces  like  a potter’s  vessel.  0 ! the  fear  and  trembling  that  will  now 
seize  on  reprobates  ! do  but  see  the  case  of  prisoners,  when  the  judge  speaks 
that  word,  “ Come,  jailors,  bring  hither  those  prisoners  to  the  bar.”  But, 
alas  ! what  comparison  can  we  make  to  suit  with  the  condition  of  these 
reprobates  ? Now,  shall  their  hearts  fail  them  for  fear  ? now  shall  they  seek 
death,  (0  ! how  gladly  would  they  die  again)?  but  shall  not  find  it;  now 
shall  they  cry  to  rocks  and  mountains,  “ Fall  on  us,  and  hide  us  from  the 
face  of  him  that  sitteth  on  the  throne,  and  from  the  wrath  of  the  Lamb,” 
Rev.  6:16.  Asa  prisoner  in  a desperate  case  had  rather  remain  in  his 
sordid  stinking  dungeon,  than  to  come  into  the  open  air  for  execution;  so 
the  reprobates  newly  raised  from  the  earth,  would  fain  return  again  to  the 
earth,  glad  to  return,  though  not  on  the  face  of  it  with  pleasure,  yet  in  the 
bowels  of  it  with  rottenness  and  solitude ; like  malefactors  pressing  to 
death,  they  cry  out  for  more  weight,  “ Hills,  cover  us,  mountains,  fall  upon 
us,  yet  more  weight,  more  rocks,  more  mountains;  hide  us,  press  us,  cover 
us,  despatch  us.”  But  all  in  vain,  the  command  is  out,  angels  and  devils 
will  force  them  to  the  bar,  for  the  Lord  hath  spoken  it,  “Those  mine  ene- 
mies, which  would  not  that  I should  reign  over  them,  bring  them  hither,” 
Luke  19  : 27. 

3.  They  shall  look  on  Christ  and  his  saints,  now  sitting  on  their  thrones. 
As  prisoners  that  stand  at  the  bar  in  the  face  of  their  judge;  so  must  these 
reprobates  look  the  judge  and  all  his  assessors  in  the  very  face. 

1.  For  the  Judge,  they  shall  look  on  him,  “Behold  he  cometh  with 
clouds,  and  every  eye  shall  see  him.  and  they  also  which  pierced  him.” 


627 


CHAP.  I.]  LOOKING  UNTO  JESUS. 

We  heard  before,  that  no  sooner  Christ  in  the  clouds,  but  they  saw  him 
then  : as  the  prisoners  that  see  the  judge  riding  to  his  judgment-seat : Oh  ! 
but  now  they  shall  see  him  in  the  judgment-seat,  ready  with  sparkling 
eves,  and  thundering  voice  to  speak  their  sentence.  Prisoners  at  the  bar 
must  not  turn  their  backs  on  the  judge  when  he  begins  their  sentence,  no 
more  must  reprobates ; “They  must  see  him  in  majesty,  whom  they  would 
not  deign  to  look  upon  in  humility;  that  by  so  much  more  they  may  feel 
his  power,  by  how  much  more  they  derided  his  weakness.”*  Oh  ! the 
difference  betwixt  Christ’s  first  coming  in  the  flesh,  and  his  second  com- 
ing in  the  clouds;  then  he  came  in  poverty,  now  in  majesty;  then  in 
humility,  now  in  glory;  then  with  poor  shepherds,  now  with  mighty  an- 
gels; then  the  contempt  of  nations,  now  the  terror  of  the  world;  then 
crowned  with  thorns,  now  with  majesty;  then  judged  by  one  man,  now 
judging  all  men  ; then  as  a lamb,  now  as  a lion.  Oh  ! horror  to  conceive, 
how  will  the  sight  of  this  Judge  amaze  the  wicked ! and  the  rather  because 
they  shall  see  him  whom  they  have  pierced.  Is  not  this  the  aggravation 
of  their  terror?  Conceive  the  guilty  man-slayer  coming  to  his  trial,  will 
not  the  red  robes  of  his  judge  make  his  heart  bleed  for  his  bloodshed? 
Doth  not  that  crimson  cloth  present  a monstrous  hue  before  bis  eyes?  0 
then!  what  sight  is  this,  when  the  man  slain  sits  in  the  judgment-seat? 
The  rosy  wounds  of  the  Saviour  still  bleeding  (as  it  were)  in  the  prisoner’s 
presence  ! well  may  they  hang  their  heads,  but  they  shall  not  shut  their 
eyes,  “ They  shall  see  him,  saith  the  text,  yea,  they  also  which  pierced 
him  shall  see  him.”  This  very  sight  will  be  as  convincing,  as  if  they 
heard  Christ  say,  “ Thou  art  the  man  didst  murder  me,  thou  art  the  man 
hast  pierced  me,  this  wound,  this  scar,  and  this  print  of  the  nails  in  my 
hands  and  feet,  were  thy  very  doings  in  thy  sinning  against  me.”  And 
who  can  tell  but  Christ  may  speak  in  some  such  a manner  as  this?  “Come 
all  you  on  the  left  hand,  prepare  you  for  the  sentence ; I am  the  man  whom 
you  did  crucify  afresh ; I am  he  whose  person  you  despised,  whose  com- 
mands you  disobeyed,  whose  ministers  you  abused,  whose  servants  you 
hated,  whose  offers  you  rejected;  and  of  whom  you  said,  There  is  no 
beauty  in  him  that  we  should  desire  him.  Whatsoever  he  shall  say,  this 
believe,  that  Christ’s  sweet  face  will  be  most  terrible  to  the  wicked  at  that 
day.  Oh!  it  will  cut  them  to  see  him  in  the  judgment  seat,  whom  they 
basely  shut  out  of  doors,  preferring  a lust  before  his  presence ; then  will 
they  begin,  with  extremest  grief,  and  bitterness  of  spirit,  to  sigh  and  say, 
“ Oh  ! he  that  I look  upon,  and  must  look  upon,  and  cannot  choose  but 
look  upon ; he  whom  I now  see  sitting  in  yonder  flaming,  white,  and  glo- 
rious throne,  is  Jesus  Christ,  the  mighty  God,  the  Prince  of  peace,  that 
true  Messiah,  whose  precious  blood  was  poured  out  as  water  upon  the 
earth,  to  save  his  people  from  their  sins  : it  is  he,  yea,  the  self-same  he, 
that  many  a time,  whilst  I lived  upon  earth,  invited  and  wooed  me  by  his 
faithful  ministers,  that  besought  and  entreated  me  with  tears  of  dearest 
love,  to  leave  my  lusts,  and  to  bid  the  devil  adieu  : that  knocked  again  and 
again  at  the  door  of  my  heart  for  entrance,  offering  himself  to  be  my  all- 
sufficient  and  everlasting  husband,  telling  me,  That  if  I would  but  have 
embraced  him,  at  this  time  should  have  been  the  solemnity  of  the  mar- 
riage, and  now  he  would  have  set  an  immortal  crown  of  bliss  and  glory 
upon  my  head  with  his  own  Almighty  hand;  but  I,  alas ! like  a wilful  des- 
perate wretch,  forsook  my  own  mercy,  judged  myself  unworthy  of  ever- 
Listing  life,  and  wretchedly,  and  cruelly,  against  my  own  soul,  persecuted 
all  the  means  which  should  have  sanctified  me,  and  all  the  ministers  which 


* In  majestate  visuri  sunt,  quern  in  humilitate  videre  noluerunt;  ut  tanto  dis 
tinctius  virtutem  sentiant  quanto  contemptius  infirmitatem  deriserunt. 


628 


LOOKING  UNTO  JESUS. 


[BOOK  y. 


should  have  saved  me,  as  instruments  in  the  hands  of  Christ,  and  now  happy 
I,  if  I were  an  hundred  thousand  millions  of  miles  distant  from  this  sight 
of  Jesus  Christ ; Oh  ! that  these  eyes  in  my  head  were  holes  again,  as  they 
were  but  even  now  when  I was  rotting,  or  rotten  in  the  grave ; oh  ! that  I 
could  turn  any  way  aside  from  this  glorious  sight ! oh  that  I were  a stone, 
a tree,  or  air,  or  any  other  thing  that  wanted  eyes  ! Oh  that  I had  no  eye 
within}  nor  understanding  faculty  to  conceive  of  Christ,  or  to  know  Christ 
Jesus  as  my  Judge,  now  ready  to  bid  me  go  to  hell  ! ” Certainly  these  will 
be  the  woful  wishes  of  the  wicked,  when  they  shall  look  on  Christ  as  sitting 
on  his  throne  of  judgment. 

2.  For  the  saints,  they  shall  look  on  them.  Indeed  they  sit  so  near  their 
Saviour,  that  they  cannot  look  on  him,  but  they  must  look  on  them  ; the 
saints  are  on  their  thrones,  either  in  the  throne  or  about  the  throne  of  Jesus 
Christ ; and  the  reprobates  stand  in  a direct  opposite  line  to  the  saints ; so 
that  their  eyes  cannot  be  off  them ; it  is  said  in  the  parable,  that  the  rich 
man  being  in  hell,  “ He  lifted  up  his  eyes,  and  saw  Abraham  afar  off,  and 
Lazarus  in  his  bosom,”  Luke  16  : 23.  But  the  distance  being  so  great  as 
heaven  and  hell,  that  it  cannot  be  literally  understood,  but  only  paraboli- 
cally ; it  is  otherwise  here,  for  howsoever  the  separation  be  already  made, 
yet  neither  is  the  sentence,  nor  execution  past  upon  the  reprobates ; and 
indeed  as  yet,  both  the  saints  and  reprobates  are  in  the  air,  the  one  on  the 
right  hand,  and  the  other  on  the  left  hand  of  Jesus  Christ,  and  therefore 
they  cannot  but  have  a full  view  of  each  other.  In  the  apocryphal  book 
there  is  a plain  description  of  this  view,  “ Then  shall  the  righteous  man 
stand  in  great  boldness  before  the  face  of  such  as  have  afflicted  him,  and 
made  no  account  of  his  labors ; and  when  they  see  it  they  shall  be  troubled 
with  terrible  fear,  and  shall  be  amazed  at  the  strangeness  of  his  salvation, 
so  far  beyond  all  that  they  looked  for ; and  they  repenting  and  groaning  for 
anguish  of  spirit,  shall  say  within  themselves,  this  is  lie  whom  we  had 
sometimes  in  derision,  and  a proverb  of  reproach  ; we  fools  accounted  his 
life  madness,  and  his  end  to  be  without  honor;  how  is  he  numbered  among 
the  children  of  God,  and  his  lot  is  among  the  saints?”  Wis.  5 : 1,  2,  3,  4,  5. 
Here  is  a sight  that  will  trouble  and  amaze  the  wicked,  that  those  who  some- 
times were  their  footstools  should  now  be  on  thrones ; that  poor  Lazarus, 
who  lay  at  the  gates  of  that  certain  rich  man,  should  now  shine  like  a star 
near  the  Sun  of  righteousness ; that  they  who  were  reproached,  reviled, 
massacred  and  murdered  by  them,  should  now  be  their  judges,  joining  with 
Jesus  Christ  to  sentence  them  to  hell.  Oh  ! who  conceive  the  terrible 
thoughts  of  these  men’s  hearts ! now  the  world  cannot  help  them,  their  old 
companions  cannot  help  them,  the  saints  neither  can,  nor  will;  only  the 
Lord  Jesus  can,  but  oh  ! there  is  the  soul-killing  misery,  he  will  not;  u Ye 
men  and  devils  (saith  Christ)  joint  heirs  of  hell,  fit  fuel  for  eternal  fire,  look 
on  us  in  our  thrones ; time  was  when  we  could  not  have  a look  from  you  ; 
Christ  and  Christians  were  an  abhorrency  of  spirit  unto  you,  you  trode  us 
under  foot,  but  now  we  are  got  above  you  ; 0 see  the  vast  difference  betwixt 
us  and  you ; look  on  us,  look  on  me  and  my  saints;  see  us  on  our  thrones, 
see  us  glittering  in  glory,  and  be  confounded  and  amazed  for  ever.” 

4.  A particular  strict  account  shall  be  then  required  and  given.  Of 
what  ? you  will  say.  I answer ; 

1.  Of  sins.  Come  (will  Christ  say)  now  confess  all  your  sins  before  all 
the  world ; time  was  that  you  concealed  your  sins,  but  now  every  sin  shall 
be  laid  open  before  God,  angels  and  men,  and  now  is  the  black  book  of  their 
consciences  opened,  wherein  appears  all  their  sins,  original  and  actual,  of 
omission  and  commission.  For  omission  of  duties,  all  those  shall  be  dis- 
covered, a Christ  hungry,  and  I gave  him  no  meat ; Christ  thirsty,  and  I 
gave  him  no  drink;  Christ  a stranger,  and  I lodged  him  not;  Christ  naked, 


CHAP.  I.] 


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629 


and  I clothed  him  not;  Christ  sick  and  in  prison,  and  I visited  him  not.” 
And  for  commissions  of  evils,  all  those  shall  be  discovered.  “ These  sins  I 
committed  in  my  childhood,  youth,  ripe  age,  and  old  age,  these  were  my 
gross  sins,  blasphemy,  perjury,  idolatry,  robbery,  drunkenness,  profaneness, 
&c.  And  these  were  my  less  sins,  anger,  hatred,  envy,  distrust,  impatience, 
pride,  presumption,  contention,  derision,  inconstancy,  hypocrisy,”  &c.  Oh  ! 
the  numberless  number  of  evil  thoughts,  words  and  deeds  that  now  are  laid 
open  ! in  the  black  book  is  not  only  written  all  sins  done,  but  all  such  sins 
as  were  intended  or  proposed  to  be  'done  ; all  the  projects  of  the  heart, 
though  never  acted,  must  now  be  discovered.  Men  little  think  of  this  : if 
I should  tell  you  of  such  designs  that  died  in  your  hearts,  and  never  came 
out  to  light,  you  would  now  be  ready  to  say,  “ Tush,  I never  did  such  a 
thing,  I only  intended  it,  or  had  some  thoughts  about  it.  And  what  then  ? 
Why,  then,  those  very  thoughts,  secrets,  purposes,  and  projects  shall  come 
to  light,  or,  if  there  be  any  thing  more  hidden  or  secret,  as  the  very 
bent  and  frame  of  your  hearts ; the  very  inclinations  of  your  souls  to  this  or 
that  evil,  shall  then  be  manifest  to  all  the  world.  Nay,  yet  more,  such  sins 
as  by  the  sinners  themselves  were  never  taken  notice  of,  either  before,  or  at, 
or  after  the  commission  of  them,  shall  this  day  come  out.  Conscience  is 
such  a kind  of  private  notary  or  secretary,  that  it  keeps  notes  or  records  of 
all  acts  and  deeds,  whether  you  observe  them  or  no ; conscience  hath 
the  pen  of  a ready  writer,  and  takes  in  short-hand,  and  in  a legible  charac- 
ter, from  your  mouths  as  fast  as  you  speak,  and  from  your  hearts  as  fast  as 
you  contrive.  “ Conscience-writing  (saith  one)  is  not  now  legible  : as  that 
which  is  written  with  the  juice  of  a lemon  is  not  to  be  read  with  day-light, 
but  against  the  fire  by  night  you  may  read  it : so  conscience-writing  cannot 
now  be  read,  but  in  that  day  when  heaven  and  earth  are  set  on  fire,  this 
book  shall  be  opened,  and  the  cypher  be  discovered.”  Oh  ! what  a day  will 
this  be^  when  not  a sin  committed  by  any  reprobate  from  the  beginning  of 
the  world,  but  now  it  shall  be  rehearsed  ? 

2.  As  an  account  of  all  sins,  so  an  account  of  all  temporal  gifts  which 
God  hath  imparted  to  reprobates,  must  now  be  given.  Some  have  the 
gifts  of  the  world,  as  riches,  honours,  and  places  of  authority ; others  have 
the  gifts  of  the  body,  as  health,  strength,  beauty,  and  life  ; others  have  the 
gifts  of  the  mind,  as  understanding,  wisdom,  policy,  and  learning ; now  of 
all  these  gifts  must  they  give  an  account.  Come  you  that  are  rich,  (saith 
Christ)  “render  an  account  of  your  stewardship;”  how  have  you  spent  your 
riches  ? The  like  will  he  say  to  the  honorable,  and  to  those  in  places  of  autho- 
rity ; “ oh ! remember  you  were  in  authority,  and  office,  and  place,  But 
what  service  did  you  to  me,  or  my  members  ? You  had  wisdom  and  learning, 
and  knowledge,  and  understanding  conferred  upon  you,  But  what  good  had 
the  church  or  commonwealth  by  it?”  The  like  will  he  say  to  others  accord- 
ing to  the  talents  bestowed  on  them,  “ You  excelled  in  strength,  beauty, 
health  of  body,  and  length  of  days;  and  now  tell  me,  and  publish  it  to  all 
the  world,  how  were  these  improved.”  I believe  many  a sad  answer  will  be 
given  to  Christ  of  these  things,  riches  mis-spent,  and  health  mis-spent,  and  wis- 
dom, policy,  learning,  gifts  and  parts  mis-spent;  0 consider  it!  if  the  factor, 
after  many  years  spent  in  foreign  countries,  at  last  returns  home  without  his 
reckonings,  Who  will  not  blame  him  for  his  negligence  ? But  when  his  master 
calls  him  to  an  account,  and  he  finds  nothing  but  a bill  of  expenses,  this  in 
courting,  that  in  feasting  ; who  laughs  not  at  so  fond  a reckoning  ? Thus 
many  pass  the  time  of  their  life  as  a time  of  mirth,  then  when  they  return 
to  their  Lord  again,  behold  all  their  accounts  are  sms,  their  profits  vanities. 

3.  I shall  add  one  thing  more  ; not  only  of  gifts  temporal,  but  of  all  bless- 
ings spiritual,  though  but  tendered  and  offered,  must  all  give  an  account 
0 ! the  sad  accounts  that  many  a soul  will  make  of  these  thiDgs.  Mcthinka 


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I hear  some  wicked  wretch  confessing  this  to  Christ,  tc  True,  Lord,  I lived 
at  such  a time  when  the  sun  of  the  gospel  shone  bright  in  my  face,  and  in 
such  a place  where  all  was  Goshen ; I lived  under  such  a minister,  who  set 
before  me  life  and  death  ; many  and  many  a powerful  and  searching  sermon 
have  I heard,  any  one  passage  whereof  (if  I had  not  wickedly  and  wilfully 
forsaken  my  own  mercy)  might  have  been  unto  me  the  beginning  of  the 
new  birth  and  everlasting  bliss.  Sometimes  in  the  use  of  the  means  I felt 
stirrings  or  strong  workings  in  my  heart,  and  then  I was  fully  purposed  to 
have  been  another  man,  to  have  cleaved  to  Christ,  and  to  have  forsaken  the 
world ; I was  almost  resolved  to  have  been  wholly  for  God,  I was  almost 
persuaded  to  be  areal  Christian  : oh  ! what  thoughts  were  in  my  heart  when 
such  a faithful  minister  pressed  the  word  home  ? Methinks  every  sermon  1 
heard  then  is  now  a preaching  again,  methinks  I hear  still  the  voice  of  the 
minister;  methinks  I see  still  his  tears  dropping  down  his  cheeks.  Oh! 
how  fresh  is  the  reproof,  admonition,  exhortation  of  such  and  such  a preacher 
now  in  my  mind?  Oh!  How  earnestly  did  he  entreat  me?  With  what 
love  and  tender  compassion  did  he  beseech  me  ? How  did  his  bowels  yearn 
over  me  ? How  strongly  did  he  convince  me,  that  all  was  not  well  with  my 
sin-sick  soul  ? How  plainly  did  he  rip  up  all  my  sores,  and  open  to  me  all 
my  secrets,  and  my  whole  heart  ? But,  alas ! within  a while  I made  a jest 
of  all,  I hardened  my  heart  against  all,  I stifled  all  my  convictions,  I shut 
my  eyes  against  his  discoveries;  I cared  neither  for  the  minister,  nor  any 
thing  he  said  or  did.  And  yet  here  is  not  all,  not  only  the  ministers  of 
Christ,  but  the  Spirit  of  Christ  sometimes  spake  to  my  heart : I remember 
at  such  a time,  Christ  himself  (as  it  were)  condescended  and  bowed  the  hea- 
vens, and  came  down  to  entreat  me  for  my  soul’s  health  ; oh  ! the  strivings 
of  the  Spirit  of  Christ,  as  if  he  had  been  loath  to  have  taken  a denial ! 0 

Christ,  1 remember  thy  words  when  thou  criedst  to  me,  Open  sinner,  open 
thy  heart  to  thy  Saviour,  and  I will  come  in,  and  sup  with  thee,  and  thou 
with  me,  Bev.  3 : 20.  Why,  sinner,  are  thy  lusts  better  than  I ? Thy  car- 
nal pleasures  better  than  I ? Thy  worldly  commodities  better  than  I ? Why, 
sinner,  what  dost  thou  mean  ? How  long  shall  vain  thoughts  lodge  in  thee  ? 
0 take  pity  On  thy  Jesus ! for  here  I stand,  and  wait  at  the  door  of  thy 
heart,  my  head  is  tilled  with  the  dew,  my  locks  with  the  drops  of  the  night. 
But,  alas  ! I resisted  Christ  and  his  Spirit;  0 thou  Judge  and  Saviour  of 
all  thine  elect ! 1 dealt  churlishly  with  thee,  I tired  out  thy  patience,  I gave 
thee  a repulse,  I told  thee  I had  entertained  other  lovers,  and  I would  none 
of  thee;  I trode  on  counsel,  trampled  thy  precious  blood  under  my  feet,  and 
now  I am  expecting  no  other  but  to  eat  the  fruit  of  my  own  way.  Now 
mayest  thou  accomplish  thy  word,  because  I set  at  naught  all  thy  counsels, 
and  would  none  of  thy  reproofs ; therefore  thou  mayest  laugh  at  my  calamity, 
and  mock  now,  my  fear  cometh.”  Lo,  here  the  confessions  of  sinners,  every 
thing  now  comes  out;  for  Christ  will  have  it  so  as  a preparative  to  his  doom 
upon  them. 

4.  Christ  and  his  saints  proceed  to  sentence.  First,  Christ  the  chief 
Judge  shall  pronounce  it,  “Depart  from  me  ye  cursed  into  everlasting  fire, 
prepared  for  the  devil  and  his  angels,”  Matth.  25  : 41.  Every  word 
breathes  out  nothing  but  fire  and  brimstone,  vengeance  and  wo ; to  depart 
from  that  glorious  presence  of  Christ  were  hell  enough,  but  they  must  go 
with  a curse;  not  only  so,  but  into  fire,  and  that  must  be  everlasting;  and 
therein  they  shall  have  no  other  company  or  comforters  but  wicked  devils, 
and  they  insulting  over  them  with  hellish  spite,  and  stinging  exproba- 
tions. 

Give  me  leave  a little  to  enlarge  upon  these  words.  No  sooner  Christ 
begins  the  sentence,  “ Depart  from  me,”  but  methinks  I imagine  the  repro- 
bates to  reply,  How  ? Depart  from  thee  ? Why,  0 Christ,  thou  art  all 


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631 


CHAP.  I.] 


things ; and  therefore  the  loss  of  thee  is  the  loss  of  all  things ; thou  art  the 
greatest  good,  and  therefore  to  be  deprived  of  thee  is  the  greatest  evil ; 
thou  art  the  very  centre,  and  perfect  rest  of  the  soul,  and  therefore  to  be 
pulled  from  thee  is  the  most  cruel  separation.  We  were  made  by  thee, 
and  for  thee,  0 let  us  never  be  divided  from  thee ! We  were  made  accord- 
ing to  thy  image ; 0 never  drive  us  from  our  glorious  pattern  ! Away, 
away,  (saith  Christ)  ye  have  no  part  in  me,  or  in  my  merits ; never  speak 
or  entreat  me  any  more,  but  depart  from  me.  But  secondly,  They  may 
reply  again,  if  we  must  depart,  and  depart  from  thee,  at  least,  give  us  thy 
blessing  before  we  go ; thou  hast  great  stores  of  blessings  to  give,  and  we 
hope  thou  hast  one  yet  in  store  for  us,  we  crave  but  a small  thing,  but  a 
blessing,  0 it  is  a little  one ; thou  art  our  Father,  (witness  our  creation,) 
and  it  is  a chief  property  of  a father  to  bless  his  children.  “ No,  depart  from 
me  ye  cursed,  in  place  of  a blessing  take  the  full  curse  of  your  father;  you 
have  been  most  prodigal  and  disobedient  children,  you  have  followed  him 
who  had  my  first  curse,  and  now  share  ye  curses  with  him  ; cursed  be  you 
in  your  souls,  and  in  your  bodies,  and  in  your  thoughts,  and  in  your  words, 
and  in  the  heinousness  of  your  sins,  and  in  the  grievousness  of  your  punish- 
ment.^ But,  Thirdly,  If  we  must  depart  from  thee,  and  depart  accursed, 
yet  appoint  us  some  meet  and  convenient  place  to  go  into ; create  a fruitful 
piece  of  ground,  and  let  a goodly  sun  daily  shiue  upon  it : let  it  have  a sweet 
and  wholesome  air,  and  be  stored  with  fruits  and  flowers  of  all  forms  and 
colors ; give  us  the  variety  of  creatures  for  our  uses : 0 if  we  must  go  from 
thee,  the  source  and  fountain  of  heavenly  sweetness,  afford  us  some  plenty 
of  earthly  pleasures,  which  may  in  some  sort  recompense  our  pain  of  loss, 
speak  but  the  word,  and  such  a place  will  presently  start  up  and  show  itself. 
“No,  depart  from  me  ye  cursed  into  fire;  though  fire  naturally  burns  not 
spirits,  yet  I will  lift  and  elevate  this  fire  above  its  nature ; you  have  sinned 
against  nature,  and  I will  punish  you  above  nature.”  Fire  ? Alas,  that 
ever  we  were  born  ! Who  is  able  to  rest  in  fire  ? The  very  thought  of  it 
already  bums  us.  Of  all  the  creatures  appointed  by  God  to  be  the  instru- 
ments of  revenge,  fire  and  water  have  the  least  mercy.  But,  Fourthly,  If 
we  must  into  fire,  let  the  sentence  staud  but  a very  short  time  : quench  the 
fire  quickly,  half  an  hour  will  seem  a great  while  there.  u No,  depart  from  me 
ye  cursed  into  everlasting  fire,  it  was  kindled  by  my  breath,  and  it  hath 
this  property,  among  other  strange  qualities,  that  it  is  an  unquenchable  fire: 
as  long  as  1 am  God  it  shall  endure,  and  ye  broil  in  it : and  when  I cease 
to  be  happy,  then  shall  ye  cease  to  be  miserable.”  0 wo  is  us  ! What, 
to  live  in  a fire  perpetually,  without  all  end,  or  hope  of  end  ? — Yet,  Fifthly, 
Allot  us  then  some  comforters,  whose  smooth  and  gentle  words  may  sweeten 
our  torments,  or  somewhat  dull  the  most  keen  edge  of  our  extremity  : 0 let 
the  angels  recreate  us  with  songs  and  hymns  of  thee,  and  of  thy  blessedness; 
that  we  may  hear  that  sweetly  delivered  which  others  fully  enjoy  ! “ No, 

no,  depart  from  me  ye  cursed,  into  everlasting  fire,  prepared  for  the  devil 
and  his  angels;  and  they  shall  be  your  comforters,  they  that  will  triumph 
in  your  miseries,  they  that  are  your  daily  desperate  enemies  : they  that  will 
tell  you  by  what  deceits  and  by-ways  they  led  you  from  me,  and  that  will 
give  you  every  hour  new  names  of  scorn  and  horrible  reproach.”  0 sen- 
tence not  to  be  endured,  and  yet  never,  never  must  it  be  reversed!  0 my 
brethren,  I tremble  at  the  very  mentioning  of  this  sentence  ! and  0 what 
will  they  do  on  whom  it  must  pass ! 1 beseech  you  before  we  pass  from  it, 

will  you  ask  but  your  souls  this  one  question,  What,  can  you  dwell  with 
everlasting  fire  ? If  you  can,  you  may  go  on  in  sin,  but  if  you  cannot,  why 
then  stop  here,  and  repent  of  sin  : 0 now  say,  “ If  this  be  the  effect  of  sin, 
Lord  pardon  what  is  past,  and  0 give  me  grace  that  I may  sin  no  more,  as 
sometimes  I have  done.”  Methinks,  if  a temptation  should  come  again  for 


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[BOOK  V. 


ordinary  entertainment,  you  should  fright  it  away  with  the  remembrance  of 
these  powerful  words,  “ Depart  from  me,  ye  cursed,  into  everlasting  fire  pre- 
pared for  the  devil  and  his  angels.” 

2.  The  saints  shall  judge  the  very  self-same  judgment,  “Do  ye  not  know 
that  the  saints  shall  judge  the  world  ?”  1 Cor.  6 : 2.  That  they,  as  well  as 
Christ,  shall  judge  the  world,  is  without  controversy,  “And  judgment  was 
given  to  the  saints  of  the  most  High,”  Dan.  7 : 22.  “ Ye  also  shall  sit  upon 

twelve  thrones  judging  the  twelve  tribes  of  Israel,  Matth.  19  : 28.  Behold, 
the  Lord  coineth  with  ten  thousand  of  his  saints,  to  execute  judgment  upon 
all,”  Jude  14,  15.  “ Know  ye  not  that  we  shall  judge  the  angels  ?”  1 Cor. 
6 : 5.  Not  only  shall  we  judge  the  world,  but  the  god  of  the  world;  the 
principalities  and  powers  that  lead  captive  wicked  men  at  their  pleasure ; 
even  they  must  be  judged  by  those  whom  they  formerly  foiled : so  then 
there  is  no  question  but  they  shall  judge. 

Only  how  the  saints  shall  judge  together  with  Christ,  is  a very  deep 
question  ; for  my  part  I am  apt  to  think,  that  it  shall  not  be  directly  known, 
ere  it  be  seen  and  done.  I shall  only  relate  what  others  say  to  this  point, 
and  so  leave  you  to  your  liberty  of  judging  what  is  right. 

1.  Some  say,  That  the  saints  shall  judge  the  world  by  presenting  their 
persons  and  actions,  by  compairing  their  good  examples  with  the  evil  exam- 
ples of  all  the  reprobates;  and  so  they  shall  convince  and  condemn  the 
world,  “Behold,  the  Lord  cometh  with  ten  thousands  of  his  saints,  to  exe- 
cute judgment  upon  all,  and  to  convince  all  that  are  ungodly  among  them,” 
Jude  15.  This  I conceive  to  be  a truth;  yet  surely  this  is  not  all  truth. 

2.  Others  say,  That  the  saints  shall  judge  the  world  by  way  of  indicting, 
impleading,  accusing,  witnessing,  &c.  And  I conceive  it  may  be  thus  too; 
the  saints  of  the  law  more  especially  accusing  the  breakers  of  the  law,  by 
the  law,  “Do  not  think  that  I will  accuse  you  to  the  Father,  there  is  one 
that  accuseth  you,  even  Moses  in  whom  you  trust,”  John  5 : 45.  And  the 
saints  of  the  gospel  more  especially  judging  the  profaners  of  the  gospel,  by 
the  gospel,  “In  that  day,  when  God  shall  judge  the  secrets  of  men  by  Jesus 
Christ,  according  to  my  gospel,”  Bom.  2 : 16.  This  likewise  is  truth;  but 
I believe  as  yet  we  have  not  the  whole  truth. 

3.  Others  say,  That  the  saints  shall  judge  the  world  after  the  manner  of 
exultation,  glorying,  and  rejoicing  to  see  the  vengeance,  “ The  righteous 
shall  rejoice  when  he  seeth  the  vengeance,  be  shall  wash  his  feet  in  the 
blood  of  the  wicked,”  Psalm  58  : 10.  But  this  their  exulting  being  a con- 
stant and  perpetual  act,  not  for  a time,  but  for  eternity,  methinks  this  pre- 
sent act  should  be  yet  somewhat  more. 

4.  Others  say,  That  the  saints  shall  judge  the  world  by  way  of  assession, 
assent,  vote,  sutferage,  comprobation,  and  the  like  subordinate  and  conform- 
able acts ; “And  I heard  another  out  of  the  altar,  say,  even  so,  Lord  God 
Almighty,  true  and  righteous  are  thy  judgments,  Bev.  16 : 17.  And  after 
these  things,  I heard  a great  voice  of  much  people  in  heaven,  saying,  Alle- 
luja,  salvation,  and  glory,  and  honor,  and  power  unto  the  Lord  our  God  ! 
for  true  and  righteous  are  his  judgments,”  Bev.  19  : 1,  2.  This  certainly 
is  truth,  and  commonly  so  received;  yet  neither  is  this  all  truth. 

5.  Others  say,  That  the  saints  shall  judge  the  world,  i.  e.  Christ  in  the 
saints,  and  the  saints  in  Christ.  He  in  them,  by  those  infallible  principles 
of  divine  justice,  which  are  imprest  in  them  : and  they  in  him,  by  those 
inseparable  bonds  of  union,  whereby  they  wholly  relate  to  him;  or  he  and 
they  together  as  head  and  members,  the  act  of  the  head  imputed  to  the 
members,  and  the  act  of  the  members  acknowledged  by  the  head ; his 
judiciary  act  (especially  as  from  his  mediatorship  and  manhood)  having  a 
peculiar  influence  upon  them  : and  their  judiciary  act  (in  a perfect  con- 
formity, though  not  any  absolute  proportion)  having  a peculiar  reference  to 


LOOKING  UNTO  JESUS. 


633 


CHAP.  I.] 


him.  And  methinks  those  texts  of  Matthew  19  : 28,  Jude  14,  15,  speak 
there  of  Christ’s  and  of  the  saints’  judgment,  as  of  one  joint  act. 

Oh,  what  terror  will  it  be  to  all  wicked  men  ! when  not  only  Christ,  hut 
all  the  saints  shall  say  of  them,  “Away  with  them,  away  with  them,  let 
them  be  damned.”  You  that  are  fathers,  it  may  be  your  children  will  thu9 
sentence  you:  I remember  when  the  Jews  told  Christ,  “That  he  cast  out 
devils  by  Beelzebub,  prince  of  devils  ;”  he  answered,  “ if  I through  Beelze- 
bub, cast  out  devils,  by  whom  do  your  children  cast  them  out  ? Therefore 
they  shall  be  your  judges,”  Matth.  12  : 24-27.  They  liked  well  enough  of 
the  miracles  of  their  children  who  were  disciples  of  Christ,  but  they  could 
not  endure  them  in  Christ,  and  therefore  he  tells  them,  that  their  children 
whom  God  had  converted,  and  to  whom  he  had  given  power  to  do  the  same 
works  that  he  did,  even  they  should  be  their  judges  to  condemn  them. 
And  so  it  may  be  with  you,  if  any  of  your  children  be  converted  to  the 
Lord,  and  you  remain  still  in  a natural  state,  your  very  children  shall  be 
your  judges,  and  condemn  you  to  hell.  But  of  that  anon. 

6.  In  this  doom  which  Christ  and  his  saints  shall  pass  on  reprobates, 
our  Saviour  tells  us  of  some  reasonings  betwixt  him  and  them,  “ I was  an 
hungered,  (saith  Christ,)  and  ye  gave  me  no  meat;  I was  thirsty,  and  ye 
gave  me  no  drink,”  &c.  Then  shall  they  answer,  “ Lord,  when  saw  w'e  thee 
an  hungered,  or  athirst,  or  a stranger,  or  naked,  or  sick,  or  in  prison,  and 
did  not  minister  unto  tbee?  And  then  shall  he  answer  them,  Yerily,  I say 
unto  you,  inasmuch  as  ye  did  it  not  to  one  of  the  least  of  these,  ye  did  it 
not  to  me.”  As  if  Christ  should  have  said,  Time  was,  that  I was  under 
reproach,  misery,  calamity,  necessity ; I lay  at  your  doors  like  Lazarus,  full 
of  sores,  and  as  I thought  nothing  too  much  for  you,  so  I expected  also 
something  from  you,  but,  Oh  ! cruelty,  to  see  thy  Christ  an  hungered,  and 
not  to  feed  him  ! to  see  thy  Christ  athirst,  and  not  to  cool  or  quench  his 
thirst ! to  see  thy  Christ  a stranger,  and  not  to  give  him  a night’s  lodging  ! 
to  see  thy  Christ  naked,  and  not  cover  him  with  a garment,  who  would 
gladly  have  covered  thee  with  the  robe  of  righteousness,  the  garment  of 
salvation  ! 0 monstrous  inhuman  heart ! 0 prodigious  wretch  ! who  amongst 
the  heathen  ever  dealt  thus  with  their  idols  ? Have  any  of  the  nations 
starved  their  godsy  turned  them  out  of  doors  ? And  must  I only  be  slighted  : 
Away,  reprobates  I you  had  no  mercy  on  me,  and  now  I laugh  at  your 
calamity  : surely  “ he  shall  have  judgment  without  mercy,  that  hath  showed 
no  mercy.”  They  stand  wondering  at  this,  and  cannot  remember  that  ever 
they  saw  Christ  in  such  a condition,  “ Why  Lord,  (say  they,)  when  saw 
we  thee  an  hungered,  or  thirsty,  or  naked  ? art  not  thou  he  that  rose  again 
from  the  dead,  and  ascended  on  high,  and  ever  since  hast  been  exalted  above 
the  highest  cherubim,  a name  being  given  thee  above  every  name;  at  which 
name,  to  this  day,  but  especially  now  on  this  day,  every  knee  doth  bow, 
of  things  in  heaven,  and  things  in  earth,  and  things  under  the  earth,” 
Phil.  2 : 9,  10.  How  then  could  we  see  thee  in  such  a condition  ? Is  not 
this  thy  second  coming  in  glory  ? And  were  we  alive  at  thy  first  coming 
in  humility?  How  can  this  be?  Oh!  why  shouldest  thou  charge  us  with 
unkindness  to  thyself?  Sure,  if  we  had  known  thee  in  need,  we  would 
have  given  thee  of  thy  own ; thou  shouldest  never  have  wanted,  what 
things  we  enjoyed,  but  thou  shouldest  have  commanded  both  us  and  them. 
To  which  our  Saviour  replies,  “ O deceitful,  ignorant,  and  stupid  souls ! 
Have  you  no  better  learned  Christ  than  so  ? Am  not  I Head  of  the 
church,  and  can  the  head  be  without  members?  Yerily,  if  you  had  loved, 
relieved,  or  done  good  to  them,  you  had  done  so  to  me;  but,  in  being 
uncharitable  to  them,  you  were  no  less  unto  me.”  Never  say  you  would 
have  been  thus  and  thus  kind  to  Christ,  whilst  you  were  unkind  to 
Christians ! herein  lies  the  deceitfulness  of  your  hearts,  “ 0 ! they  are 


634 


LOOKING  UNTO  JESUS. 


[BOOK  Y. 

deceitful  above  all  things,  and  desperately  wicked,  Who  can  know  them  ? 
But  I the  Lord,  search  the  heart,  I try  the  reins,  even  to  give  to  every 
man  according  to  his  ways,  and  according  to  the  fruit  of  his  doings,”  Jer. 
17  :9,  10.  Inasmuch  as  ye  did  it  not  to  one  of  the  least  of  my  members, 
ye  did  it  not  to  me;  and  therefore  get  ye  down  to  hell,  get  you  out  of  my 
presence ; take  them  devils,  away  with  them,  angels,  to  the  devil  and  his 
angels  for  ever. 

These  are  the  reasonings  betwixt  Christ  and  reprobates;  and  if  so,  may 
we  not  imagine  the  like  betwixt  saints  and  reprobates  ? Is  there  not  the 
same  reason  of  reasoning  betwixt  them  and  the  inferior  judges,  as  betwixt 
them  and  the  Supreme  Judge?  For  my  part  I cannot  conceive,  but  if  we 
admit  of  such  disputes  betwixt  Christ  and  them,  well  may  there  be  the  like 
disputes,  arguings,  and  reasonings  betwixt  saints  and  them ; for  they  had 
on  earth  more  familiarity,  converse,  and  communion  together.  Some  of 
them,  it  may  be,  were  in  near  and  dear  relations  to  each  other;  and  now 
that  the  one  shall  judge  the  other  to  eternal  flames.  Oh  ! what  passages 
will  be  betwixt  them ! I shall  instance  in  our  nearest  relations  upon  earth, 
as  of  masters  and  servants,  parents  and  children,  husbands  and  wives, 
ministers  and  people ; no  question  but  in  these  very  relations  some  shall 
judge,  and  others  be  judged.  Our  Saviour  tells  us,  “There  shall  be  two 
men  in  one  bed,  the  one  shall  be  taken,  the  other  shall  be  left;  two  women 
shall  be  grinding  at  one  mill,  the  one  shall  be  taken,  and  the  other  left; 
two  men  shall  be  together  in  one  field,  the  one  shall  be  taken,  and  the 
other  left,”  Luke  17  : 34,  35,  36.  Wherein  the  Lord  seems  to  show,  that 
God’s  election  doth  extend  itself  to  all  sorts  of  persons,  and  separates  the 
most.  They  shall  not  be  saved  by  families,  as  in  Noah’s  time;  but  one 
friend  shall  be  taken  by  Christ  into  heaven,  and  another  left  for  the  devil 
to  carry  into  hell.  Give  me  leave  but  to  enlarge  on  those  reasonings  or 
discourses,  that  we  may  imagine  will  be  now  betwixt  these  several  rela- 
tions. As, 

1.  Betwixt  master  and  servant.  If  the  master  be  the  saint,  and  his 
servant  the  reprobate,  then  shall  the  master  say,  0!  thou  wicked  servant, 
bow  many  a time  did  I call  on  thee  to  duty  ? How  often  have  I told  thee, 
that  I would  have  thee  to  be  God’s  servant  as  well  as  mine  ? How  often 
came  that  word  to  thy  ears,  “ Servants  obey  your  masters  in  all  things, 
according  to  the  flesh,  not  with  eye-service,  as  man  pleasers,  but  in  single- 
ness of  heart,  fearing  God?”  Col.  3:22.  How  often  was  that  precious 
word  laid  close  to  thy  conscience,  “ He  that  doeth  wrong  shall  receive  for 
wrong  which  he  doeth ; but  in  doing  service  to  me,  as  to  the  Lord,  thou 
shouldst  of  the  Lord  receive  the  reward  of  thy  inheritance,  for  in  such 
service  thou  didst  serve  the  Lord  Christ,”  Col.  3 : 23,  24,  25.  But  thou 
wouldst  not  be  warned,  and  now  thou  art  justly  condemned ; I say,  Amen 
to  Christ’s  sentence,  get  thee  down  to  hell,  and  there  serve  Satan,  and 
receive  his  wages  in  fire  and  brimstone  forever. — Or,  if  the  servant  be  the 
saint,  and  his  master  the  reprobate,  Then  shall  the  servant  say,  0 my 
quondam,  master,  how  many  a time  hast  thou  tyrannized  it  over  me  ? How 
didst  thou  use  me  or  abuse  me,  to  serve  thy  own  lust  or  corruptions? 
Many  a time  I have  had  strong  desires  to  wait  upon  God  in  the  use  of 
public  and  private  ordinances;  this  morning,  and  that  evening,  I would 
have  served  my  master  the  Lord  Jesus  Christ,  but  thou  wouldst  not  spare 
me  one  hour’s  time  for  prayer,  reading,  meditation,  &e.  I was  ever  faith- 
ful in  thy  service,  going  to  bed  late,  and  rising  early : “ The  drought  con- 
sumed me  by  day,  and  the  frost  by  night,  and  my  sleep  many  a time  de- 
parted from  mine  eyes;  surely  God  hath  seen  my  affliction,  and  the  labor 
of  my  hands,  and  now  he  hath  rebgked  thee,”  Gen.  31  : 40,  42.  Host  thou 
not  observe  that  admirable  justice  and  righteousness  of  Christ  in  the  sen- 


CHAP.  I.] 


LOOKING  UNTO  JESUS. 


635 


tences  passed  on  us  both  ? Remember  that  thou  in  thy  lifetime  receivedst 
thy  good  things,  and  I received  evil  things ; but  now  I am  comforted,  and 
thou  must  be  tormented.  I now  serve  a better  master;  after  my  week's 
work  with  thee,  I shall  keep  a perpetual  sabbath  with  God ; but  go  thou 
with  thy  old  companions  from  thy  glorious  mansion,  to  a loathsome  dungeou  ; 
from  thy  table  of  surfeit,  to  a table  of  vengeance;  from  thy  faithful  ser- 
vants, to  afflicted  spirits ; from  thy  bed  of  down,  to  a bed  of  tire ; from  soft 
linen  and  silken  coverings,  to  wish  a rock  for  thy  pillow,  and  a mountain 
for  thy  coverlet. 

2.  Betwixt  parent  and  child.  If  the  parent  be  the  saiut,  and  the  child 

the  reprobate ; then  shall  the  parent  say,  0 thou  wicked,  rebellious,  son  ! 
or,  0 ! thou  wicked,  rebellious,  and  disobedient  daughter,  it  is  I that  begot 
thee,  or  brought  thee  forth ; that  during  thy  infancy  laid  thee  in  my  bosom, 
and  dandled  thee  on  my  knee,  and  carried  thee  in  my  arms,  and  set  thee  as 
a seal  upon  my  heart;  that  during  thy  minority  fed  thee,  and  apparelled 
thee,  and  trained  thee  up  in  manners,  learning,  a particular  calling,  and 
especially  in  the  nurture  and  admonition  of  the  Lord ; and  then,  when  I 
saw  thy  uutowardness  of  spirit,  and  thy  breakings  out  into  things  forbidden 
by  God  and  man,  0 ! the  admonitions,  repreheusions,  corrections ! 0 the 

many  thousands  of  warnings  that  I gave  thee  of  this  day  ! and  of  the  wrath 
to  come ! and  yet  thou  wentest  on  in  thy  stubborness,  till  thou  becamest 
many  and  many  a time  a grief  of  mind,  a bitterness  of  spirit  unto  me : 
and  then,  how  often  did  I mind  thee  of  thy  duty  ? “ Children  obey  your 
parents  in  all  things,  Col.  3 : 20.  Honor  thy  father  and  mother,  which  is 
the  first  commandment  with  promise,  Eph.  2 : 6.  The  eye  that  mocketh 
his  father,  and  despiseth  to  obey  his  mother,  the  ravens  of  the  valley  shall 
pick  it  out,  and  the  young  eagles  shall  eat  it,”  Prov.  30  : 17.  But  alas  ! all 
these  expressions  made  no  saving  impression  on  thy  hardened  heart,  thy 
brow  was  brass,  and  thy  sinews  of  iron,  thou  wast  very  stiff-necked,  and 
now  thou  art  justly  damned;  I cannot  but  approve  of  Christ's  judgment 
upon  thee,  though  thou  earnest  out  of  my  bowels,  yet  now  I have  no  pity, 
no  bowels  of  compassion  towards  thee ; the  glory  of  God  hath  so  swallowed 
up  all  my  natural  affections,  that  I cannot  but  laugh  at  thy  calamity,  and 
joy  in  thy  damnation ; I gave  thee  a body,  and  God  himself  gave  thee  a 
soul ; but  now  let  devils  have  both,  and  torment  them  in  hell : begone,  I 
shall  never  see  thee  again.  Or,  if  the  child  be  the  saint,  and  the  parent 
the  reprobate;  then  shall  the  child  say,  0 unworthy  parent!  unworthy  of 
eternal  life  ! I had  my  natural  being  from  thee,  but  my  spiritual  being 
was  from  the  Lord  : if  I had  followed  thy  steps,  I had  been  everlastingly 
damned ; did  I not  know  thy  ignorance,  thy  unbelief,  thy  worldliness,  thy 
covetousness,  thy  pride,  thy  malice,  thy  lust,  thy  lukewarmness,  thy  im- 
patience, thy  discontentment,  thy  vain-glory,  thy  self-love  ? Didst  thou  not 
often  check  me  for  my  forwardness,  and  zeal,  and  holiness,  and  religion  ? 
Didst  thou  not  ask  me,  What,  art  thou  wiser  than  the  rest  of  the  neighbor- 
hood ? Are  there  not  many  gray  hairs  amongst  us,  whose  wisdom  and  ex- 
perience thou  hast  not  yet  attained  ? And  canst  not  thou  walk  on  soberly 
towards  heaven,  and  either  do  as  the  most,  or  keep  pace  with  the  wisest  ? 
What,  have  any  of  the  rulers  or  of  the  Pharisees  believed  on  Christ  ? Oh  I 
I shall  ever  remember  to  the  praise  and  glory  of  Christ,  what  discourage- 
ments I had,  and  yet  how  the  Lord  plucked  me  as  a fire-brand  out  of  the 
fire ; and  now  hath  the  Lord  set  me  on  the  throne,  to  judge  thee  according 
to  thy  demerits ; and  therefore  I join  with  him,  who  is  the  Father  of  spi- 
rits against  the  father  of  ray  flesh;  depart,  go  to  the  gods  whom  thou  hast 
served,  and  see  if  they  will  help  thee  in  the  day  of  thy  calamity. 

3.  Betwixt  husband  and  wife.  Now  if  the  husband  be  the  saint,  and 
the  wife  the  reprobate,  then  shall  the  husband  say,  Thou  art  she  whom  I 


636  LOOKING  UNTO  JESUS.  [BOOK  V. 

knew  in  the  flesh,  whom  I dearly  affected  with  my  heart  and  soul ; whom 
I nourished  and  cherished  as  my  own  body;  thou  art  she  that  was  the  wife 
of  my  bosom,  as  near  and  dear  to  me  as  my  heart  in  my  bosom  ; thou  wast 
my  companion,  my  yoke-fellow,  and  my  very  delight;  but  Oh!  I could 
never  rule  thee,  lead  thee,  guide  thee,  in  the  way  of  life,  in  that  path  that 
is  called  holy.  Many  a time  have  I wooed,  sued,  and  sought  to  gain  thy 
soul  to  that  blessed  bridegroom,  the  Lord  Jesus  Christ;  many  a time  have 
I prayed  with  thee,  and  for  thee;  many  a time  have  I stirred  thee  up  to 
hear  the  word,  to  wait  upon  God  in  the  use  of  all  means  public  and  private ; 
and  instead  of  embraces,  or  yieldings  to  these  blessed  motions,  I have  met 
with  contentions  and  jars,  “As  a continual  dropping  in  a very  rainy  day,” 
Prov.  19  : 13. — 27  : 15.  But  death  hath  dissolved  that  knot,  so  that  now 
I am  no  more  thy  husband.  This  is  the  day  of  separation,  and  I shall  no 
more  consort  with  thee ; “At  the  resurrection  there  is  no  use  of  marriage, 
but  now  I am  to  live  as  an  angel  in  heaven,”  Mark  12  : 25.  And  because 
thou  wouldst  not  draw  with  me  in  Christ’s  yoke,  now  therefore  adieu  for 
ever  and  ever.  We  shall  never  more  lie  in  one  bed,  or  sit  at  one  board,  or 
walk  in  one  field,  or  grind  at  one  mill : thou  hast  lost  me,  and  thou  hast 
lost  Jesus  Christ,  two  husbands  in  one  day : go  now  and  take  thy  choice  in 
hell ! thou  art  free  from  us,  but  thou  shalt  be  bound  there  with  indissolvable 
bonds  to  the  devil  and  his  angels.  Or,  if  the  wife  be  the  saiut,  and  the 
husband  the  reprobate,  then  shall  the  wife  say,  Thou  art  he,  whom  I looked 
upon  as  my  second  self,  my  head,  my  governor,  my  helper,  my  husband ; 
for  whom  I was  willing  to  forsake  my  native  home,  father’s  house,  dear 
relations  of  father,  mother,  brother,  sister,  and  many  comforts  in  that  kind ; 
and  I expected  to  have  found  new  matter,  and  a continued  influence  of  com- 
fort, and  delight  in  a marriage-state  : but  oh  the  vexation  of  spirit ! hadst 
thou  not  almost  drawn  me  away  from  Jesus  Christ?  Was  not  I forced, 
through  many  provocations  sometimes  to  break  out  and  say,  “ Surely  a 
bloody  husband  art  thou  to  me  ?”  Exod.  4 : 25.  Many  a time  I cried,  O 
my  husband ! when  wilt  thou  set  up  the  rich  and  royal  trade  of  grace  in 
thy  family?  When  wilt  thou  exercise  prayer,  reading,  tatechising,  confer- 
ence, days  of  humiliation,  and  other  household  holy  duties  ? Oh,  for  doing 
something  to  assure  our  souls  of  meeting  together  hereafter  in  heaven  ! but 
alas!  it  would  not  be;  and  now  see  the  effect;  here  X stand  like  a queen, 
decked  and  adorned  with  cloth  of  gold,  with  raiment  of  needle-work,  with 
the  white  robe  of  Christ’s  righteousness,  so  that  the  King  of  Heaven  greatly 
desires  my  beauty,  and  my  soul  is  this  day  married  to  Christ;  I acknow- 
ledge him  and  no  other  husband  in  the  world ; and  for  thee  who  refused  to 
join  with  me  in  the  worship  of  God,  now  God  hath  refused  thee.  Farewell 
or  fare  ill  for  ever. 

4.  Betwixt  a minister  and  some  of  his  people  at  least : if  the  people  be 
as  so  many  saints,  and  the  minister  the  reprobate,  then  shall  the  people  say, 
0 ! thou  art  the  man  that  undertookest  that  mighty  calling  of  feeding  souls 
with  the  word  of  life;  but  now  are  thy  sins  written  in  thy  forehead,  for 
either  thou  runnest  before  thou  wast  sent,  or  being  sent,  thou  hast  been  ex- 
ceeding negligent  in  the  gift  that  was  in  thee.  Didst  thou  not  prophesy  to 
Baal,  and  cause  God’s  people  to  err?  Didst  thou  not  studiously  and  mainly 
seek  for  the  fleece,  not  regarding  respectively  the  flock?  Didst  thou  not 
strengthen  the  hands  of  evil  doers,  in  preaching  peace,  peace  to  wicked 
men  ? Wast  thou  not  profane,  and  wicked,  and  loose  in  thy  life,  and  by 
that  means  leadest  many  thousands  to  hell  ? 0 thou  bloody  butcher  of 

souls ! hadst  thou  been  faithful  in  thy  ministry,  well  might  those  damned 
companions  about  thee  have  escaped  the  flames ! but  they  are  doomed  to 
death,  and  now  thou  mayest  hear  their  cries,  and  grievous  groans  and  com- 
plaints agaiu»t  thee;  this  was  the  man  set  over  us  to  give  us  the  bread  of 


CHAP.  I.] 


LOOKING  UNTO  JESUS. 


637 


life,  but,  0 Christ ! did  he  not  fail  us  ? Did  he  not  feed  us  with  unpro- 
fitable matter,  fables,  conceits,  airy  sentences,  rather  than  with  any  thing 
tending  to  godly  edifying,  which  is  in  faith?  Did  not  our  tongues,  and  the 
tongues  of  our  children  stick  to  the  roof  of  our  mouths,  in  calling  and  cry- 
ing for  bread,  for  the  bread  of  life,  and  he  would  not  pity  us?  We  gave 
him  the  tenths  which  thou  appointed,  but  he  gave  not  us  thy  truth  which 
thou  didst  command  him;  why  Lord  Christ,  thou  Judge  of  all  the  world, 
didst  thou  not  bid  him  feed,  feed,  feed  ? Didst  thou  not  bid  him  feed  the 
flock  committed  to  his  charge  ? Didst  thou  not  bid  him  preach  the  word, 
u Be  instant  in  season,  and  out  of  season ; reprove,  rebuke,  exhort,  with  all 
long  suffering  ?”  And  notwithstanding  all  thy  commands,  did  he  not  miserably 
starve  us  ? Instead  of  feeding  us  to  salvation,  hath  he  not  starved  many 
thousands  of  us  to  our  destruction  ? 0 Christ!  thou  that  art  the  Judge  of 

nations,  and  the  revenger  of  blood,  reward  thou  this  man,  as  he  hath  re- 
warded us;  he  led  us  in  the  ways  of  wickedness,  and  (if  it  must  be  so)  let 
him  be  our  ringleader  to  hell;  and  upon  his  soul  once  buried  in  hell,  let 
this  be  the  epitaph,  “ The  price  of  blood,  the  price  of  blood.”  If  thou  didst 
hear  the  blood  of  Abel,  being  but  one  man,  forget  not  the  blood  of  many, 
now  thou  art  judging  the  earth.  Why,  thus  do  the  damned  cry  about  thine 
ears;  and  as  for  us  (say  the  saints)  who  were  once  thy  people,  but  now  thy 
judges,  we  consent  to  their  cry,  and  to  our  Saviour’s  doom,  “ Go,  thou 
cursed  into  everlasting  fire.” 

Men,  brethren,  and  fathers,  I begin  thus  with  the  minister’s  doom,  that 
you  may  see  I would  deal  impartially;  and  verily  I believe  it,  if  our  case 
come  to  this,  we  of  the  ministry  shall  be  in  a thousand  times  worse  condition 
than  any  of  you,  for  besides  the  horror  due  to  the  guilt  of  our  own  souls ; 
all  the  blood  of  those  souls  who  have  perished  under  our  ministry,  through 
our  default,  will  be  laid  to  our  charge;  little  do  you  know  or  consider  the 
burden  that  lies  upon  us,  a burden  able  to  make  the  shoulders  of  the  most 
mighty  angel  in  heaven  to  shrink  under  it.  Chrysostom  was  a glorious 
saint,  yet  casting  his  eye  upon  one  only  text  in  the  Bible,*  “ Obey  them  that 
have  the  rule  over  you,  and  submit  yourselves,  for  they  watch  for  your  souls 
as  they  that  must  give  an  account,”  Heb.  13  : 17.  He  professeth,  that  the 
terror  of  this  text  made  his  heart  tremble.  Surely  it  is  enough  to  make  our 
hearts  tremble,  if  we  seriously  weigh  our  terrible  doom,  in  case  that  we 
should  miscarry. 

But  now  on  the  other  side,  if  the  minister  be  the  elect,  and  sentenced  to 
salvation,  and  many  of  his  people  prove  no  better  than  reprobates ; then 
shall  the  minister  say,  0 miserable  souls ! now  you  feel  the  truth  of  those 
comminations  and  curses  which  we  opened  and  unfolded,  and  discovered  to 
you  out  of  God’s  word  ! we  dealt  plainly  with  you,  “ That  the  unrighteous 
should  not  inherit  the  kingdom  of  God,”  1 Cor.  6:9.  We  advised  you 
again  and  again,  “ Be  not  deceived,  neither  fornicators,  no*  idolaters,  nor 
adulterers,  nor  effeminate,  nor  abusers  of  themselves  with  mankind,  nor 
thieves,  nor  covetous,  nor  drunkards,  nor  revilers,  nor  extortioners,  shall 
inherit  the  kingdom  of  God,”  verse  10,  11.  And  such  were  you,  and  not- 
withstanding all  our  threats,  warnings,  intreatings,  beseechings,  thus  ye 
lived,  and  thus  ye  died ; and  here  is  the  issue,  Christ  hath  now  doomed  you 
to  hell,  and  here  am  I set  on  a throne  to  judge  your  souls;  for  the  saints 
shall  judge  the  world  as  well  as  Christ  himself.  Oh  ! what  shall  I do?  0 
my  bowels,  my  bowels ! here  is  a case  beyond  all  the  former,  each  of  them 
according  to  their  relations  judge  another;  but  here  is  a multitude,  not  one, 
or  two,  or  ten,  or  an  hundred,  but  many  hundreds,  or  thousands,  according 
to  the  number  of  such  and  such  congregations,  where  I have  preached. 


* Hujus  comminationis  terror  animum  mihi  concutit.  Clirysost. 


638 


LOOKING  UNTO  JESUS. 


[BOOK  V. 


In  Christ’s  reasonings  with  the  wicked,  we  have  heard  of  his  sayings,  and 
their  answers,  and  of  his  replications  to  their  answers,  much  said  on  both 
sides  to  and  again  ; I may  suppose  the  like  here.  Oh  ! wbat  shall  I do, 
(says  the  minister)  what  doom  shall  I pass  on  this  assembly  of  reprobates? 
Can  I absolve  them  whom  the  righteous  God  hath  condemned?  Can  I say, 
come  along  with  me  to  heaven,  now  Christ  hath  said,  Go  ye  cursed  into 
hell  ? And  Oh  ! now  shall  I turn  my  speech  from  my  wonted  wooing,  be- 
seeching, intreating,  exhorting,  to  a direct  dooming,  damning,  condemning 
these  souls  to  the  pit  of  hell  ? Sometimes  indeed  I opened  to  these  souls 
all  the  armory  of  God’s  wrath.  I thundered  and  lightened  in  their  congre- 
gations, but  my  design  was  to  fright  them  out  of  bell  fire,  and  knowing  the 
terrors  of  the  Lord,  to  have  persuaded  them  towards  heaven,  and  heavenly 
things ; but  now  if  I speak  of  condemnation,  no  sooner  shall  I speak,  but 
their  souls  will  sink  down  to  hell ; 0 miserable  souls  ! What  shall  I say, 
or  what  can  you  say  for  yourselves?  Then  shall  they  answer;  Oh,  Sir,  do 
not  you  aggravate  the  torment  by  your  condemnation  ; the  weight  of  Christ’s 
doom  is  already  insupportable,  but  will  you  add  more  weight?  Why,  re- 
member, we  are,  some  of  us  (it  may  be)  of  your  flesh  and  blood ; many  a 
time  you  told  us,  that  you  unfeignedly  loved  us,  and  that  we  were  dearer  to 
you  than  all  worldly  enjoyments,  many  a time  you  told  us  that  you  were 
willing  to  spend  yourself  for  us  ; as  the  candle  that  burns  itself  to  give  others 
light ; you  were  pleased  to  bestow  your  prayers,  tears,  sighs  and  groans  for 
our  souls ; your  very  books  and  writings  were  high  expressions,  and  abiding 
monuments  of  your  dear  love  to  us  : you  weighed  not  your  strength  and  spi- 
rits in  comparison  of  our  souls ; And  shall  this  fair  comical  scene  end  in  a 
dismal,  doleful,  bloody  tragedy  ? Would  you  do,  or  suffer  any  thing  to  save 
us,  and  will  you  now  condemn  us  ? Oh  forbear  ! 

Ah  ! no,  (saith  the  minister)  I cannot  forbear,  all  is  true  that  you  say,  I 
loved  you  dearly,  and  I was  willing  to  spend,  or  to  be  spent  for  you,  but  this 
aggravates  the  more  ; ah  ! my  travail,  pains,  books,  writings,  words,  tears, 
sighs  and  groans,  are  in  one  volume  together,  and  this  volume  has  been 
opened  this  day,  and  now  is  the  question  put,  What  have  ye  profited  by  all 
my  words,  prayers,  tears,  sighs  and  groans  ? Is  not  all  lost?  And  are  not 
your  souls  lost  ? And  now,  do  you  tell  me  of  love  ? What,  did  I ever  love 
you  more  than  Christ  loved  you  ? Were  the  drops  of  my  tears  to  be  com- 
pared with  the  showers  of  his  blood  ? Were  my  pains  for  you  equal  to  the 
pains  of  his  cross  ? And  hath  not  he  condemned  you  to  hell  ? And  shall 
not  I be  like-minded  to  Jesus  Christ?  Surely  the  Lord’s  will  must  be  my 
will ; he  hath  already  judged  you,  and  he  will  make  me  to  judge  you;  so  far 
am  I from  pitying  you,  that  if  he  that  formed  you  will  show  you  no  mercy, 
if  he  that  saves  me,  and  all  the  elect  people  of  God,  will  not  save  you;  can 
I pity  you,  or  save  you,  or  dissent  from  Jesus  in  his  sentence  upon  you? 
Speak  no  more  of  flesh  and  blood,  of  labors  of  love,  Christ’s  sentence  must 
stand,  and  as  I am  a member  of  Christ,  and  a minister  of  Christ;  I cannot 
but  approve  of  it ; and  so  judge  you  to  hell. 

Why  then,  (say  reprobates)  we  will  curse  thee,  and  blaspheme  Jesus 
Christ  in  hell  forever ; cursed  be  the  time  that  ever  we  heard  of  Jesus,  or 
that  we  ever  knew  thee,  or  thy  ministry.  Do  not  thy  sermons  send  us 
deeper  into  hell  ? Had  it  not  been  easier  for  us  at  this  day  of  judgment,  if 
we  had  lived  in  Tyre  and  Sidon,  where  the  gospel  never  was  preached  ? 
Didst  thou  not  harden  our  hearts  in  such  and  such  sermons,  when  the  word 
came  home  ? Didst  thou  not  deny  us  the  seals  which  might  have  been  for 
confirmation  of  our  souls’  salvation  ? Didst  thou  not  estrange  thyself  from 
us  in  respect  of  any  inward,  intimate  and  familiar  society  which  thou 
affordest  to  others  ? Doth  not  the  event  plainly  show,  that  all  thy  tears, 
prayers,  words,  and  works,  as  in  reference  to  us,  were  hypocrisy,  flattery, 


LOOKING  UNTO  JESUS. 


639 


CHAP.  I.] 


deceit  and  dissimulation  ? Oh  ! cursed  be  the  day  that  ever  we  lived  under 
such  a ministry,  or  that  ever  we  heard  of  Jesus  Christ. 

Nay,  then  (saith  the  minister)  it  is  time  for  us  to  part,  such  were  your  in- 
vectives on  earth,  and  now  they  are,  and  will  be  your  language  in  hell,  but 
have  not  I answered  these  cavils  many  a time  ? Have  not  I told  you  that 
the  word  would  harden  some  and  soften  others,  the  fault  being  in  yourselves  ? 
Have  not  I cleared  it  that  the  seals  are  not  to  be  set  upon  blanks,  and  that 
confirmation  could  not  be  without  a work  of  conversion  to  lead  it  ? And 
were  we  not  commanded  in  the  name  of  our  Lord  Jesus  Christ  to  withdraw 
ourselves  from  every  brother  that  walketh  disorderly  ? 2 Thess.  3 : 16.  Did 
not  the  wise  man  tell  us,  “ He  that  toucheth  pitch  shall  be  defiled  there- 
with, and  he  that  hath  fellowship  with  a proud  man  shall  be  like  unto  him  ? 
Can  a man  take  fire  in  his  bosom,  and  his  clothes  not  be  burnt  ? Can  a 
man  go  upon  hot  coals  and  his  feet  not  be  burnt  ?”  Prov.  6 : 27,  28.  As 
for  other  cavils,  the  Lord  be  Judge  between  you  and  us;  nay,  the  Lord 
hath  been  Judge  between  you  and  us ; lo,  here  we  stand  on  the  right  hand 
of  Christ;  lo,  here  we  sit  on  our  thrones  to  judge  you,  and  that  world  of 
wicked  men  and  angels;  let  Christ  be  glorious,  and  let  his  sentence  stand, 
and  let  that  word  of  judgment  never  be  reversed,  “ He  that  loveth  cursing, 
let  it  come  upon  him  ; and  he  that  clotheth  himself  with  cursing,  as  with  a 
garment,  let  it  come  into  his  bowels  like  water,  and  like  oil  into  his  bones,” 
Psal.  109  : 17,  18.  No  more,  but  adieu  souls,  adieu  reprobates,  adieu  for 
ever;  you  must  descend,  but  we  must  ascend.  Go  you  to  hell,  whilst  we 
mount  upwards  into  heaven  and  glory. 

At  this  last  word,  down  they  go ; the  evil  angels  falling  like  lightning, 
and  evil  men  hauled  and  pulled  down  with  them  from  the  presence  of  God, 
and  Christ,  and  angels,  and  all  the  blessed  ones;  even  from  their  fathers, 
mothers,  wives,  husbands,  children,  ministers,  servants,  lovers,  friends,  ac- 
quaintances; who  shall  then  justly  and  deservedly  abandon  them  with  all 
detestation  and  derision  ; and  forgetting  all  nearness,  and  dearest  obliga- 
tions of  nature,  neighborhood,  alliance,  any  thing,  will  rejoice  in  the  execu- 
tion of  divine  justice.  Oh  the  shrieks,  and  horrid  cries  that  now  they 
make,  filling  the  air  as  they  go  ! Oh  the  wailings  and  wringing  of  hands  ! 
Oh  the  desperate  roarings  ! Oh  the  hideous  yellings,  filling  heaven,  and 
earth,  and  hell ; but  I shall  follow  them  no  farther ; no  sooner  do  they  fall 
into  the  bottomless  pit,  but  presently  it  shuts  her  mouth  upon  them,  and 
there  I must  leave  them. 

Sect.  YII. — Of  Christ  and  his  saints  going  up  into  heaven , and  of  the 

end  of  this  world. 

7.  For  Christ  and  his  saints  going  up  into  heaven,  and  so  for  the  end  of 
this  world  ; no  sooner  are  the  reprobates  gone  to  their  place,  but  the  saints 
ascend  ; now  Christ  ariseth  from  his  judgment-seat,  and  with  all  the  glorious 
company  of  heaven,  he  marcheth  towards  the  heaven  of  heavens.  Oh  ! 
what  a comely  march  is  this  ? what  songs  of  triumph  are  here  sung  and 
warbled  ? Christ  leads  the  way,  the  cherubiins  attend,  the  seraphims  wait 
on,  angels,  archangels,  principalities,  powers,  patriarchs,  prophets,  priests, 
evangelists,  martyrs,  professors,  and  confessors,  of  God’s  law  and  gospel 
following,  attend  the  Judge  and  the  King  of  glory;  singing  with  melody, 
as  never  ear  heard  ; shining  with  majesty,  as  never  eye  hath  seen;  rejoicing 
without  measure,  as  never  heart  conceived.  0 blessed  train  of  soldiers  ! 0 
goodly  troop  of  captains  ! each  one  doth  bear  a palm  of  victory  in  his  hand, 
each  one  doth  wear  a crown  of  glory  on  his  head  ; the  church  militant  is 
now  triumphant ; with  a final  overthrow  have  they  conquered  devils,  death, 
and  hell ; and  now  must  they  enjoy  God,  life,  and  heaven  ; sometimes  I 
have,  with  much  wonder  and  admiration,  beheld  some  regiments  passing  our 


640 


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[BOOK  Y. 


streets ; but  had  I seen  those  Roman  armies,  when  they  returned  victors, 
and  made  their  solemn  triumphs  in  the  streets  of  Rome,  oh  then  how  should 
I have  admired  ; never  was  the  like  sight  to  this  of  Christ  and  his  army 
in  this  world.  0 the  comely  march  they  make,  through  the  sky,  and 
through  the  orbs,  and  through  all  the  heavens  till  they  come  to  the 
heaven  of  heavens!  Was  ever  so  many  glistering  suns  together  in  one 
day  ? Was  ever  so  many  glories  together  this  side  the  kingdom  of  glory  ? 
Not  to  speak  of  Christ  or  his  angels,  “ 0 who  is  she  that  looketh  forth 
as  the  morning,  fair  as  the  moon,  clear  as  the  sun,  and  terrible  as  an 
army  with  banners  ?”  Sol.  Song  6 : 10.  Are  not  in  the  head  of  those  regi- 
ments, Adam,  and  Abel,  and  Noah,  and  Abraham,  and  Isaac,  and  Jacob, 
and  all  the  patriarchs,  and  all  the  prophets,  and  all  the  apostles  ? And  (if 
thou  art  a saint  that  readest  this)  art  not  thou  one  sun  appointed  by  God 
amongst  the  rest  to  follow  Christ  ? Here  is  enough  to  fill  thy  heart  with 
joy  before  hand,  as  sure  as  yonder  sun  now  shines  in  the  firmament,  shalt 
thou  that  believest  pass  by  that  sun  in  its  very  orb,  and  by  reason  of  thy 
glory  it  shall  lose  its  shine  ; oh  then  ! what  spreading  of  beauty  and  bright- 
ness will  be  in  the  heavens  as  all  the  saints  go  along  ? What  lumps  of 
darkness  shall  those  glittering  stars  appear  to  be,  when  all  the  saints  of  God 
shall  enter  into  these  several  orbs  and  spheres  ? And  thus  as  they  march 
along  higher  and  higher,  till  they  come  to  the  highest,  at  last  heaven  opens 
unto  them,  and  the  saints  enter  into  their  master’s  joy.  What  is  there 
done  at  their  first  entrance,  I shall  discover  another  time ; only  for  a while, 
let  us  look  behind  us,  and  see  what  becomes  of  this  nether  world. 

No  sooner  Christ  and  his  company  in  the  imperial  heaven,  but  presently 
this  whole  world  is  set  on  fire  : to  this  profane  authors  seem  to  assent ; As, 

1.  Philosophers,  especially  the  Stoics,  were  of  this  mind.  Humor  pri- 
mordium , exitus  ignis , said  Seneca,  “ Moisture  was  the  beginning,  and  fire 
shall  be  the  end  of  this  world.”  And  speaking  of  the  sun,  moon,  and  stars  : 
“ Mark,  (says  he)  whatsoever  now  shines  in  comely  and  decent  order,  shall 
at  last  burn  together  in  one  fire.” 

2.  The  poets  grant  this,  Lucan  speaking  of  those  whom  Caesar  left  un- 

burnt at  the  battle  of  Pharsalia,  Has  Ccesar  populos  sinunc  non  usserit 
ignis,  uret  cum  ierris.  “ If  fire  shall  not  now  burn  those,  when  heaven, 
and  earth,  and  all  shall  burn,  then  must  they  burn.” — Ovid,  in  like  man- 
ner, Esse  quoque  in  fatis — quo  mare,  quo  tellus — ardeat.  “A  time  shall 

come,  when  sea,  and  earth,  and  all  the  frame  of  this  great  world  shall  be 
consumed  in  flame.” 

8.  The  Sybils  grant  this,  to  which  the  Roman  missal  seems  to  allude, 
joining  them  with  the  prophet  David,  though  I know  not  by  what  war- 
rant. Dies  irae  dies  ilia , solvet  saeculum  in  favilla , teste  David  cum 
Syhilla. 

“ A day  of  wrath,  a day  of  fire, 

So  David  with  the  Sybils  doth  conspire.” 

But  to  waive  all  these,  one  text  of  scripture  is  to  me  more  than  all  these 
— 2 Pet.  3 : 10.  u The  heavens  shall  pass  away  with  a great  noise,  and 
the  elements  shall  melt  with  fervent  heat;  the  earth  also,  and  the  works 
that  are  therein  shall  be  burnt  up.”  Hence  all  our  divines  agree,  That  a 
fire  shall  seize  on  the  universe,  only  some  difference  is  amongst  divines, 
Whether  the  world  shall  be  wholly  annihilated  or  renewed  by  fire;  Jerome 
and  Augustine,  and  many  after  them,  say,  the  end  of  this  fire  is  for  purify- 
ing and  refining  of  the  heaven  and  earth,  for  all  corruptible  qualities  shall 
be  burnt  out  of  them,  but  they  in  their  substance  shall  remain  still;  if  we 
ask  them,  to  what  end  shall  this  nether  world  be  renewed  ? Some  say*  for 

* Mundus  in  melius  immutatis  aperte  accommodabitur  hominibus  in  malius  im- 
mutatis.  August,  de  civit.  Dei.  1.  20,  c.  16. 


CHAP.  I.]  LOOKING  UNTO  JESUS.  641 

an  habitacle  of  the  restored  beasts,  others,  for  a fitter  accommodation  of 
men  and  the  glorified  saints;  others,  for  a perpetual  monument  of  God's 
power  and  glory.  Polanus,  and  some  of  our  moderns  are  of  opinion,*  “ That 
these  heavens,  and  this  earth,  when  purified  with  those  fires,  and  super-in- 
vested with  new  endowments,  they  shall  be  the  everlasting  habitations  of 
the  blessed  saints.”  But,  on  the  contrary,  others  are  of  the  other  opinion, 
that  all  the  world  with  all  the  parts  and  works  (except  men,  angels,  and 
devils,  heaven  and  hell,  the  two  mansions  for  the  saved  and  damned)  shall 
be  totally  and  finally  dissolved  and  annihilated.  And  of  this  opinion  were 
Hilary,  Clement,  and  all  the  ancients  before  Jerome;  and  of  our  moderns 
not  a few.  For  my  part,  I rather  incline  this  way,  because  of  the  many 
scriptures  that  are  so  express,  I shall  mention  only  these. — “ Man  lieth 
down,  and  riseth  not  till  the  heavens  be  no  more,  Job  14  : 12.  Of  old 
thou  hast  laid  the  foundations  of  the  earth,  and  the  heavens  are  the  works 
of  thy  hands;  they  shall  perish,  but  thou  shalt  endure,  Psal.  102  : 25,  26. 
All  the  hosts  of  heaven  shall  be  dissolved,  and  the  heavens  shall  be  rolled 
together  as  a scroll,  and  all  the  hosts  shall  fall  down,  as  the  leaf  that  falleth 
from  the  vine,  and  as  a falling  fig  from  the  fig-tree,"  Isa.  34  :4.  To  which 
prophecy  John  seems  to  allude,  “And  the  heavens  departed  as  a scroll  when 
it  is  rolled  together,  and  every  mountain  and  island  were  moved  out  of  their 
places,”  Rev.  6 : 14.  Again,  “ Heaven  and  earth  shall  pass  away,  (saith 
Christ,)  but  my  word  shall  not  pass  away,”  Matth.  24  : 36.  The  day  of 
the  Lord  will  come  as  a thief  in  the  night,  in  the  which  the  heavens  shall 
pass  away  with  a great  noise,  and  the  elements  shall  melt  with  fervent  heat, 
the  earth  also,  and  the  works  that  are  therein,  shall  be  burnt  up,  1 Pet. 
3 : 10.  And  the  world  passeth  away,  and  the  lusts  thereof,  but  he  that 
doeth  the  will  of  God  abideth  for  ever,  1 John  2 : 17.  And  I saw  a great 
white  throne,  and  him  that  sat  on  it,  from  whose  face  the  earth  and  the 
heaven  fled  away,  and  there  was  found  no  place  for  them,”  Rev.  20  : 11. 
Now  I would  demand,  whether  “ being  no  more,”  as  Job ; and  “ perishing,” 
as  David : “ and  rolling  together,  and  falling  down  like  a withered  leaf,” 
as  Isaiah ; and  “ passing  away,”  as  our  Saviour  and  Peter : and  “ flying 
away,”  as  John  ; do  not  conclude  an  utter  abolition  ? If  to  these  scriptures 
I should  add  one  reason,  I would  argue  from  the  end  of  the  world's  crea- 
tion : Was  it  not  partly  for  the  glory  of  God,  and  partly  for  the  use  of 
man  ? Now  for  the  glory  of  God,  the  manifestation  of  it  is  occasioned  by 
the  manifestation  of  the  world  unto  man ; if  man  therefore  should  be  re- 
moved out  of  the  world,  and  no  creature  in  it  be  capable  of  such  a mani- 
festation, What  would  become  of  his  glory?  And  for  the  use  of  man,  that 
is  either  to  supply  his  necessity  in  matter  of  diet,  physic,  building,  apparel, 
or  for  his  instruction,  direction,  recreation,  comfort,  delight;  now,  when  he 
shall  attain  that  blessed  state  of  enjoying  God,  and  seeing  God  face  to  face, 
these  ends,  or  the  like,  must  needs  be  frustrated.  This  argument  is  weighty, 
and  we  need  no  more.  Only  we  shall  hear  our  antagonists'  objections,  and 
give  them  their  answers,  and  so  conclude. 

The  texts  more  especially  objected  against  this  opinion,  are  two : the  first 
is  that  in  Rom.  8 : 21.  “ The  creature  itself  shall  be  delivered  from  bondage 
of  corruption,  into  the  glorious  liberty  of  the  children  of  God.”  Here, 
say  they,  is  an  earnest  expectation  attributed  to  brute  creatures,  that  they 
shall  be  delivered  from  the  bondage  of  corruption  into  the  glorious  liberty 
of  the  children  of  God.  But  I answer,  that  no  immortal  being  of  the  brute 
creatures  is  here  promised,  but  only  a simple  deliverance  and  dismission 
from  the  servitude  they  were  in  to  ungrateful  men.  The  birds,  beasts,  and 
fishes,  do  now  suffer  for  our  diet;  horses,  mules,  and  beasts  of  that  nature, 


41 


* Polan.  Syntag.  1.  6,  c.  70. 


642 


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[BOOK  Y. 


do  now  groan  under  the  burdens  of  our  pleasures,  or  necessities ; their  an- 
nihilation therefore  to  them  must  needs  be  a kind  of  deliverance ; and,  at 
last,  they  shall  be  delivered  at  the  time  of  the  glorious  liberty  of  the  sons 
of  God  ; the  text  will  bear  it  thus,*  (eis  pro  dia,')  “ The  creature  shall  be 
delivered  by  the  glorious  liberty  of  the  sons  of  God/'  t.  e.  When  such  a 
deliverance  comes  to  men,  these  shall  be  freed  from  their  servitude,  by  be- 
ing not  at  all,  having  done  all  the  business  for  which  they  were  ordained, 
or  created. 

The  second  text  is  that  in  2 Pet.  3 : 13.  We  look  for  new  heavens,  and 
a new  earth,  wherein  dwelleth  righteousness.  These  words,  say  some,  imply 
a purging,  rather  than  abolishing : a taking  off  the  corrupt  qualities  only, 
not  the  substance.  But  I am  of  another  mind,  and  if  I must  give  my  sense 
of  the  place,  I say, 

1.  Negatively,  that  “ by  new  heavens  and  new  earth,”  is  not  meant  re- 
newed heavens  and  earth  : is  it  not  punctually  in  the  seventh  verse,  that 
the  heavens  and  the  earth,  which  are  now,  are  “reserved  unto  fire  against 
the  day  of  judgment?”  And  doth  he  not  descend  unto  particulars  in  the 
tenth  verse,  that  the  heavens  which  are  now,  “ shall  pass  away  with  a great 
noise ; that  the  elements  shall  melt  with  fervent  heat ; and  that  the  earth 
also,  and  the  works  therein  shall  be  burnt  up  ?”  And  doth  he  not  infer 
thereupon  in  the  11th  and  12th  verses,  that  all  these  things  shall  be  dis- 
solved ? and  in  the  13th  verse,  that  we  are  therefore  to  “ look  for  new 
heavens,  and  a new  earth  ?”  2 Pet.  3 : 7,  10 — 13.  Dissolution  mends  not 
a fabric,  but  destroys  it;  how  then  should  that  which  is  dissolved,  be  said 
to  be  reserved,  and  let  stand  ? Surely  if  Peter  had  thought  of  this  refining 
only,  some  words  of  his  would  have  intimated  so  much.  The  end  of  these 
creatures  was  for  man’s  use,  and  man’s  using  them  no  more,  to  what  end 
should  they  be  reserved  ? To  say  for  a monument  of  what  hath  been,  or 
for  the  habitation  of  the  saints,  or  for  an  outlet  for  the  saints,  descending 
sometimes  from  the  highest  heavens  to  solace  themselves  here  below;  are 
but  groundless  surmises,  and  deserve  no  answer  at  all. 

2.  Positively,  by  new  heavens  and  new  earth,  is  meant  the  heaven  of 

heavens,  and  place  of  glory.  Now  these  heavens  are  termed  new,  not  in 
regard  of  their  new  making,  but  of  our  new  taking  possession  of  them  for 
our  new  habitation  ; and  they  are  called  heavens  and  earth,  because  they 
come  instead  of  that  heavenly  covering,  and  that  earthly  habitation  which 
we  now  enjoy;  so  that  the  text  may  well  bear  this  paraphrase,  “ We  look 

for  new  heavens,”  i.  e.  the  supreme  court  of  God’s  presence,  “and  a new 

earth,”  i.  e.  a new  habitation  for  us;  which  shall  infinitely  exceed  the  com- 
modities and  happiness  of  these  heavens  and  earth  which  we  now  enjoy  : 
thus  John  in  his  Revelation,  “And  I saw  a new  heaven,  and  a new  earth ; 
for  the  first  heaven,  and  the  first  earth  were  passed  away,  and  there  was  no 
more  sea,”  Rev.  21  : 1.  This  new  heaven,  and  new  earth,  is  the  place  or 
habitation  prepared  for  the  blessed  saints  and  people  of  God.  A new  hea- 
ven, where  the  moon  is  more  glorious  than  our  sun,  and  the  sun  as  glorious 
as  he  that  made  it,  for  it  is  he  himself,  the  Son  of  God,  the  Sun  of  right- 
eousness, the  Sun  of  glory : a new  earth,  where  all  their  waters  are  milk, 
and  all  their  milk  honey;  where  all  their  grass  is  corn,  and  all  their  corn 

manna ; where  all  their  glebe  and  clods  of  earth  are  gold,  and  all  their  gold 

of  innumerable  carats;  where  all  their  minutes  are  ages,  and  all  their  ages 
eternity ; where  every  thing  is  every  minute  in  the  highest  exaltation  as 
good  as  can  be.  Of  these  new  heavens,  and  this  new  earth,  I can  never 
say  enough,  nor  know  enough,  till  I come  thither  to  inhabit  it.  Something 


* (Eis  pro  dia.,)  Rom.. 8 : 21.  1 Cor.  10  : 2,  as  sometimes  (dia  pro  eis,)  Rom.  4 : 11. 
1 Cor.  2:15.  So  Chrysostom  expounds  it,  (eis  pro  dia.) 


CHAP.  I.] 


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643 


only  we  shall  discover  of  it  in  our  next  sections ; for  now  are  the  saints 
entered  in  with  Jesus  Christ. 

Use.  Only  one  word  of  use  ; Christians  ! what  is  the  matter,  that  we  are 
so  busy  about  this  world  ? Why,  look  about  you,  not  one  of  these  visible 
objects  shall  that  day  remain,  or  have  a being,  those  houses  wherein  we 
dwell,  these  temples  wherein  we  meet,  this  town,  this  country,  this  isle, 
and  the  seas  and  waters  that  surround  it,  shall  be  all  on  fire,  and  consume 
to  nothing ; the  sea  shall  be  no  more,  and  time  shall  be  no  more  : Or,  if 
we  look  higher,  yonder  sun,  and  moon,  and  stars,  shall  be  no  more  ; that 
glorious  heaven  which  rolls  over  our  heads,  “ shall  be  rolled  together  as  a 
scroll,  and  all  the  host  shall  fall  down  as  a leaf  falleth  from  the  vine,  and 
as  a falling  fig  from  the  fig-tree,  — Isa.  34  : 4.  The  heavens  shall  vanish 
away  like  smoke,”  saith  Isaiah  51  : 6.  Comminuentur  in  nihilum  (as 
Hierom  reads  it),  u They  shall  be  battered  into  nothing.”  Alas,  alas  ! 
what  do  we  toiling  all  the  day  (it  may  be  all  our  life)  for  a little  of  this 
little,  almost  nothing — earth  ? You  that  have  an  hundred,  or  two  hundred, 
or  a thousand  acres,  if  every  acre  were  a kingdom,  all  will  be  at  last  burnt 
up ; so  that  none  should  say,  here  was  Preston,  or  here  was  London,  or 
here  was  England,  or  here  was  Europe,  or  here  was  the  globe  of  the  earth 
on  which  men  trod ; let  others  boast  as  they  will  of  their  inheritances,  but 
Lord  give  me  an  inheritance  above  all  these  visibles;  heaven  shall  remain, 
when  earth  shall  vanish  ; that  imperial  heaven,  those  seats  of  saints,  those 
mansions  above,  prepared  by  Jesus  Christ,  shall  never  end;  but  for  my 
riches,  lands,  possessions,  moveables,  goods  real  or  personal,  they  will  end 
in  smoke,  in  nothing,  “ What,  wilt  thou  set  thine  eyes  upon  a thing  that 
is  not?”  Prov.  23  : 5.  Upon  this  the  primitive  Christians  took  joyfully 
the  spoiling  of  their  goods,  it  was  but  a little  loss  before  the  time,  and  they 
knew  in  themselves  that  they  had  in  heaven  a better,  and  an  enduring  sub- 
stance, Heb.  10  : 34.  0 let  this  be  our  care ! here  we  have  no  abiding 

city,  but,  0 ! let  us  seek  one  to  come,  even  that  one  that  shall  abide  for  ever 
and  ever.  Amen. 

Sect.  YIII. — Of  Christ’s  surrendering , and  delivering  up  the  Kingdom 
to  God,  even  the  Father. 

For  Christ’s  surrendering  and  delivering  up  the  kingdom  to  God,  even 
the  Father;  no  sooner  is  he  in  heaven  but  these  things  follow : — 

1.  He  presents  the  elect  unto  his  Father;  of  this  the  apostle  speaks, 
il  you  hath  he  reconciled  in  the  body  of  his  flesh  through  death,  to  present 
you  holy  and  unblameable,  and  unreprovable  in  his  sight,”  Col.  1 : 21,  22. 
To  this  end  Christ  died,  that  he  might  wash  us,  and  cleanse  us  by  his  blood, 
and  then  that  he  might  present  us  without  spot  unto  his  Father.  We  may 
imagine  Christ  as  going  to  his  Father,  with  his  bride  in  his  hand,  and  say- 
ing thus,  “ 0 my  Father ! here  is  my  church,  my  spouse,  my  queen ; here 
are  the  saints  concerning  whom  I covenanted  with  thee  from  eternity,  con- 
cerning whom  I went  down  from  heaven,  and  died  on  earth,  and  ascending 
up,  I have  interceded,  these  many  hundred  years;  concerning  whom  I went 
down  to  judge  the  world,  and  having  sentenced  them  to  life  eternal,  I now 
bring  them  in  my  hand,  to  give  fch£m  possession  of  thyself.  These  are 
they  whom  thou  gavest  me  in  the  beginning  of  the  world,  and  now  I re- 
store them  to  thyself  at  the  end  of  the  world,  for  they  are  thiue.”  Thus 
he  presents  them  to  his  Father.  Indeed  we  read  that  Christ  presents  the 
saints  to  himself,  as  well  as  to  his  Father,  “ Christ  loveth  the  church  and 
gave  himself  for  it,  that  he  might  present  it  to  himself  a glorious  church, 
not  having  spot  nor  wrinkle,”  Eph.  5 : 25,  27.  But  this  I take  it  was 
done  before ; when  first  a soul  believes,  it  is  contracted  to  Christ,  when  the 
soul  is  sentenced  to  glory,  then  is  the  solemnity  and  consummation  of  the 


644 


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[BOOK  Y. 


marriage,  then  doth  Christ  present  the  soul  to  himself ; and  I know  not 
but  that  the  ministers  of  Christ  may  have  a part  in  this  matter,  “ For  I 
have  espoused  you  to  one  husband/7  (said  Paul  to  his  Corinthians)  “that 
I may  present  you  as  a chaste  virgin  to  Christ/7  2 Cor.  11:2.  And  after 
this,  when  Christ  takes  the  bride  home,  brings  her  into  heaven,  and  leads 
her  by  the  hand  into  his  Father’s  presence ; then  is  the  last  presentation, 
then,  “ he  presents  her  faultless  before  the  presence  of  his  glory  with  ex- 
ceeding joy.77  The  word  signifies  leaping,  springing,  and  exulting  joy : 
0 ! what  springing,  leaping,  and  exulting  is  in  heaven,  when  Christ  takes 
the  hand  of  his  bride,  and  gives  her  into  the  hand  of  his  Father  ? q.  d. 
“0  my  Father!  see  what  a number  I have  brought  home  to  thee;  thou 
knowest  what  I have  done,  and  what  I have  suffered,  and  what'  offices  I 
have  gone  through  to  bring  these  hither;  and  now  my  mediatorship  is 
done,  I resign  all  my  charge  to  thee  again ; see  what  a goodly  troop,  what 
a noble  army  I have  brought  thee  home;  why  all  these  are  mine,  and  “ all 
mine  are  thine,  and  all  thine  are  mine,  and  I am  glorified  in  them,  all 
those  that  thou  gavest  me  I have  kept,  and  none  of  them  is  lost/7  John 
17  : 10,  12.  See  here  is  Adam,  and  Abel,  and  Noah,  and  Shem,  and  every 
saint  from  the  beginning  to  the  end  of  the  world,  the  nuptials  between 
them  and  me  is  solemnized.  And  whither  should  I lead  them  but  to  my 
Father’s  house,  and  into  my  Father’s  presence  ? 1 have  already  pronounced 
them  blessed,  “ And  the  glory  which  thou  gavest  me,  I have  given  them, 
that  they  may  be  one,  even  as  we  are  one;  I in  them,  and  thou  in  me, 
that  they  may  be  made  perfect  in  one,77  John  17  : 22,  23.  Here,  take 
them  from  mine  hands,  now  give  them  a welcome  into  glory,  and  let  them 
know  that  thou  hast  loved  them,  as  thou  hast  loved  me.” 

2.  He  presents  all  his  commissions  to  his  Father,  as  he  is  a mediator  (at 
least  by  destination)  from  all  eternity;  were  not  the  saints  “chosen  in 
Christ  before  the  foundation  of  the  world?”  Eph.  1 : 4.  Then  was  he  a 
Mediator  in  the  business  of  election,  and  then  was  he  predestinated  to  be 
Mediator  of  reconciliation,  “ I was  set  up  from  everlasting/7  Prov.  8 : 23. 
(i.  e.)  I was  appointed  and  designed  to  be  a Mediator  from  all  eternity. 
Howsoever  he  was  a Mediator  virtually  and  inchoatively  from  the  fall  of 
Adam  ; then  did  he  undertake  that  great  negotiation  of  reconciling  God  to 
man,  and  man  to  God,  and  actually  he  was  a Mediator  after  his  incarnation; 
for  then  was  he  manifested  in  the  flesh,  then  was  he  manifested  to  be  what 
before  he  was,  then  did  he  act  that  part  visibly  upon  earth,  which  before  he 
had  acted  secretly  and  invisibly  in  heaven,  then  he  entered  upon  the  work 
of  his  active  and  passive  obedience,  then  he  discharged  his  prophetical  and 
priestly  office  here  on  earth,  which  having  done,  then  he  entered  upon  his 
kingly  administration  in  heaven.  Now,  as  to  this  work,  he  was  called  by 
God,  (“  him  hath  God  the  Father  sealed,  John  6 : 27.  It  pleased  the  Fa- 
ther by  him,  — to  reconcile  all  things  to  himself,77  Col.  1 : 19,  20.)  And 
as  to  these  offices  severally  he  had  commission  from  God,  (“  The  Lord  hath 
anointed  me  to  preach  good  tidings  unto  the  meek,  Isa.  61  : 1.  And  the 
Lord  hath  sworn,  and  will  not  repent,  Thou  art  a priest  for  ever,  Psal.  110  : 
4.  And  the  Lord  said  unto  my  Lord,  Sit  thou  at  my  right  hand  until  I 
make  thine  enemies  thy  footstool,77  Psal.  110  : 1.)  So  now  he  comes  with 
all  his  commissions  in  his  hand,  and  he  delivers  them  all  up  unto  his  Fa- 
ther again.  In  this  case  it  is  with  Christ,  as  with  some  general,  whom  the 
king  sends  forth  with  regal  authority  to  the  war,  who  having  subdued  the 
enemy,  he  returns  in  triumph,  and  all  being  finished,  he  makes  a surrender 
of  his  place ; thus  Christ  having  discharged  all  his  offices  imposed  on  him, 
now  the  work  is  finished,  he  leaves  his  function,  by  delivering  up  his  com- 
missions to  his  Father.  “ In  heaven  there  is  no  need  of  sun  or  moon/7 
Rev.  21 : 23.  That  is,  as  some  interpret,  there  is  no  need  of  preaching,  or 


CHAP.  1.] 


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645 


prophesying,  of  the  word  or  sacraments,  “ For  the  Lamb  is  the  light 
thereof.”  Christ  is  the  only  means  of  all  the  communication  that  the  elect 
there  shall  have;  and  as  for  his  regal  office,  the  apostle  is  express,  “Then 
shall  he  deliver  up  the  kingdom  to  God,  even  the  Father,”  1 Cor.  15  : 24. 
Only  here  is  the  question,  How  is  Christ  said  to  resign  his  kingdom  to  God, 
even  the  Father?  For  saith  not  the  Scripture,  “that  Christ’s  kingdom  shall 
have  no  end  ?”  Luke  1 : 33.  And  that  “ Christ’s  throne  is  for  ever  and 
ever?”  Heb.  1 : 8.  For  answer,  I see  nc  contradiction,  but  that  Christ 
may  both  resign  his  kingdom,  and -yet  reserve  it.  See  a like  case,  “All 
power,  (saith  Christ)  in  heaven  and  earth  is  given  to  me  of  my  Father,” 
Matth.  28  : 18.  Shall  we  say  now,  that  the  Father  himself  is  quite  stript 
of  it  ? No ; but  as  the  kingdom  which  the  Father  gave  the  Son,  is  never- 
theless called  the  Father’s  kingdom,  or  the  kingdom  of  God,  so  Christ 
shall  return  it,  yet  retain  it  also.  Two  things  (we  say)  are  contained  in  the 
term  of  reign,  scic.  dominion  aud  execution,  to  wear  the  crown,  and  to  bear 
the  sceptre  ; now,  Christ  in  the  former  sense  shall  reign  for  ever,  the  honor 
and  dominion,  and  of  wearing  the  crown,  he  shall  never  resign  up  to  his 
Father,  for  his  Father’s  throne  disturbs  not  his,  there  are  both  their  thrones 
at  once,  Rev.  7 : 11.  But  the  functions  of  a king  to  sit  in  judgment,  to 
reward  deservers,  to  punish  evil-doers,  to  rescue  the  oppressed,  to  fight  with 
the  enemy,  Christ,  in  this  sense,  shall  cease  tq(  reign,  and  shall  deliver  up 
the  kingdom  to  his  Father. 

More  particularly,  Christ  is  said  to  deliver  up  the  kingdom  in  three  re- 
spects. 

1.  Because  he  ceaseth  to  execute  that  authority,  which  nevertheless  he 
hath;  as  a judge  that  goeth  from  the  bench  is  a judge  still,  although  he 
giveth  no  judgment,  but  employeth  his  time  in  other  occasions;  so  Christ 
is  said  to  resign  his  place  ; not  that  his  authority  is  subject  to  diminution, 
but  in  that  ho  makes  no  show,  for  when  his  enemies  are  all  put  under,  there 
is  no  need  that  any  more  blows  should  proceed  from  his  kingly  power. 

2.  Because  the  manner  of  his  kingdom,  after  the  judgment  day  shall  be 
wholly  changed ; he  shall  not  reign  in  the  same  fashion  that  he  did  before ; 
there  is  no  need  in  heaven  of  good  laws  to  keep  men  from  starting  into 
wickedness ; the  orders  of  this  life  are  changed  into  a new  kind  of  govern- 
ment, and  in  that  respect  he  is  said  to  give  over  the  kingdom. 

3.  Because  he  ceaseth  to  increase  his  dominion.  In  this  world  Christ 
was  still  gaining  more  souls  to  his  kingdom,  by  the  preaching  of  his  word ; 
and  so  he  spread  his  dominion  farther  and  farther;  but  when  the  Lord  shall 
have  made  up  the  number  of  his  servants  to  his  mind,  then  he  will  end  the 
world,  and  give  up  the  kingdom,  (ir  e .)  he  will  cease  to  enlarge  his  confines 
any  more,  he  will  be  content  with  the  number  of  his  subjects  he  hath 
already.  Here  is  the  second  thing,  Christ  presents  all  his  commissions  to 
bis  Father,  he  gives  up  his  priestly,  prophetical,  and  regal  offices  at  his  first 
entrance  into  heaven. 

4.  He  presents  himself  unto  his  Father,  not  only  his  offices,  but  Christ 
himself  is  presented  and  subjected  unto  God.  Thu*  I take  it  is  the  mean- 
ing of  the  apostle,  when  he  saith,  “ I^hen  shall  the  Son  also  himself  be  sub- 
ject unto  him  that  put  all  things  under  him,”  1 Cor.  15  : 28.  The  words 
are  mystical,  and  therefore  we  had  need  to  understand  them  soberly,  and 
according  to  the  analogy  of  faith.  The  Arians  hence  inferred,  that  the  Sou 
was  not  equal  with  the  Father,  because  he  that  is  subject  must  needs  be 
inferior  to  him  whose  subject  he  is.  But  the  answer  is  easy,  Christ  is  con- 
sidered either  as  God,  or  as  man,  and  Mediator  betwixt  God  aud  man  ; 
Christ  as  God,  hath  us  subject  to  him,  aud  is  subject  to  none ; but  Christ, 
as  man  and  Mediator,  is  subject  to  his  Father,  together  with  us.  Some 
would  have  it,  that  Christ  is  subject  to  his  Father,  in  respect  of  his  mystical 


646 


LOOKING  UNTO  JESUS. 


[BOOK  V. 

body,  the  church ; and  that  this  only  should  be  the  meaning  of  the  apostle, 

“ Then  shall  the  church  be  subject  to  the  Father ;”  but  I cannot  assent  to 
this  exposition.  1.  Because  the  apostle  speaks  expressly  of  Christ  and  of 
his  kingdom.  2.  Because  though  Christ  be  sometimes  in  Scripture  read 
for  the  church,  or  for  the  body  of  Christ,  yet  the  Son  as  opposed  to  the  Fa- 
ther, is  never  so  read  or  understood.  3.  Because  we  read,  that  he  that  is 
to  be  subject,  must  first  have  all  things  subject  to  himself.  Now,  the  Fa- 
ther doth  not  properly  subject  or  subdue  all  things  to  the  church  of  Christ, 
but  only  unto  Christ,  and  therefore  the  apostle  speaks  of  Christ’s  subjection 
to  the  Father ; in  the  same  way  as  Christ  delivers  up  the  kingdom  to  the 
Father,  is  Christ  also  to  be  subject  to  his  Father  ; but  Christ  delivers  up 
his  kingdom  as  man,  and  as  Mediator  betwixt  God  and  man  : in  these  re- 
spects Christ  (as  we  have  heard,)  must  reign  no  more,  at  that  day  his 
mediatorship  shall  cease ; and  by  consequence,  in  respect  of  his  mediator- 
ship,  or  in  respect  of  his  humanity,  he  shall  that  day  be  subject  to  his 
Father. 

You  will  say,  is  not,  and  was  not  Christ  always  subject  to  his  Father,  as 
man,  or  as  mediator  betwixt  God  and  man  ? How  then  do  we  limit  this  sub- 
jection to  that  day?  Then  (saith  the  apostle,)  shall  the  Son  be  subject. 

I answer,  this  subjection  will  be  then,  or  at  that  day,  more  clearly  mani- 
fested than  ever  it  was  before ; then  he  must  surrender  the  kingdom  to  his 
Father,  in  the  sight  of  men  and  angels ; then  he  shall  lay  aside  all  his 
offices  in  the  view  of  all ; so  that  thenceforth  God  shall  not  reign  by  the 
humanity  of  Christ,  but  by  himself ; nor  shall  we  thenceforth  be  subject  to 
God  through  a Mediator  Christ,  but.  immediately  to  God  himself  ; nor  shall 
Christ  himself  reign  over  us  as  Mediator  any  more:  for  the  very  glory  of 
his  majesty  shall  become  so  illustrious,  that  all  eyes  shall  see  how  tran- 
scendency eminent  the  Deity  of  Christ  is  above  all  creatures,  even  above 
the  humanity  of  Christ  himself.  That  a fuller  view  of  Christ’s  subjection 
shall  be  at  that  day  than  ever  before,  we  may  illustrate  thus;  by  night  the 
sun  reigns  or  rules  over  us,  but  by  the  moon;  for  the  light  of  the  moon  is 
borrowed  from  the  sun,  though  in  the  night  we  see  not  any  subjection  of 
the  moon  to  the  sun  at  all;  but  so  soon  as  the  sun  riseth,  presently  the 
moon  surceaseth  its  office  of  enlightening  others,  and  becomes  subject  to 
the  sun  itself,  not  by  a new  subjection,  but  by  a declaration  of  its  former 
subjection,  so  that  now  all  may  see  what  eminency  of  glory  and  light  the 
sun  hath  both  above  the  stars,  and  above  the  moon.  Thus  it  is  with  God 
and  Christ,  now  it  is  God  reigns  over  us,  but  only  by  Christ  as  Mediator; 
God’s  immediate  reign  we  discern  not  so  clearly  for  the  present,  but  when 
the  end  shall  come,  and  Christ  shall  surcease  his  office  of  mediatorship, 
then  shall  the  glory  of  Christ’s  divinity  appear  more  eminently,  not  only 
above  all  creatures,  but  above  the  brightness  of  Christ’s  humanity  itself ; 
and  in  this  respect  Christ  then  shall  be  subject,  if  not  by  a new  subjection, 
yet  certainly  by  a new  declaration  and  manifestation  of  his  subjection,  so 
as  never  was  before. 

Use.  0 the  wonders  of  this  day ! 0 the  admirable  shows  in  heaven,  at 

Christ  and  his  saints’  first  entrance  into  heaven  ! 0 my  soul  ! where  wilt 

thou  stand,  or  what  wilt  thou  say,  when  Christ  shall  take  thee  by  the  hand, 
and  bring  thee  into  the  presence  of  his  glorious  Father  ? When  he  shall 
present  thee,  and  present  all  his  commissions  which  he  received  for  thee, 
and  present  himself  unto  his  Father  with  thee,  saying,  u 0 my  Father ! 
here  we  are  all  before  thy  glorious  Godhead;  thus  far  I have  carried  on 
the  great  work  of  man’s  salvation,  and  now  all  is  done  according  to  the 
covenant  betwixt  thee  and  me : lo ! here  all  the  saints,  which  by  decree 
thou  gavest  me  before  the  world  was  made;  lo  ! here  all  the  commissions 
which  I received  from  thee  in  order  to  their  salvation ; lo ! here  the 


CHAP.  I.] 


LOOKING  UNTO  JESUS. 


647 


humanity  which  thou  gavest  me  when  I came  into  the  world  ; such  were 
the  sins  of  my  redeemed  ones,  and  grown  to  such  a height,  “ That  sacrifice 
and  offering  thou  wouldst  not  have,  but  a body  hast  thou  prepared  for  me,” 
Heb.  10 : 5.  And,  lo  ! here  I present  all  these  before  thee : come,  take 
thy  commissions,  and  be  thou  “all  in  all.”  We  praise  thee,  0 God,  we 
acknowledge  thee  to  be  the  Lord.  Come  welcome  me,  and  welcome  mine, 
we  all  stand  here  before  thy  glorious  throne,  and  expect  every  way  as  high 
an  entertainment  as  heaven,  or  the  God  of  heaven  can  afford  us.  0 my 
soul ! what  joy  will  possess  thee  at  this  passage  ! Be  sure  now  thy  danger 
is  over,  and  thy  arrival  is  safe  : neither  shall  it  here  be  heard,  “ Friend, 
how  comest  thou  hither?”  For  the  Lord  himself  will  run  unto  thee,  he 
will  hug  thee,  and  embrace  thee,  mouth  on  thy  mouth,  eyes  on  thy  eyes, 
hands  on  thy  hands ; and  each  hand  shall  clap  for  joy,  each  heart  shall 
warble,  each  knee  shall  bend  and  bow,  and  each  heart  shall  be  merry  and 
glad.  0 for  the  day  ! Oh ! when  will  the  day  come  on,  when  Christ  shall 
deliver  up  the  kingdom  to  the  Father  ? 

Sect.  IX. — Of  Christ’s  subjection  to  the  Father , that  God  may  be 

all  in  all. 

9.  For  the  end  of  Christ’s  subjection  to  his  Father,  “That  God  may 
be  all  in  all,”  1 Cor  15  : 28.  Surely  this  is  the  meaning,  Christ  there- 
fore subjects  himself  unto  his  Father,  that  God  himself  may  be  all  in  all ; 
that  God  may  no  more  reign  by  a deputy,  or  by  a Christ,  but  that  imme- 
diately and  perfectly  he  may  reign  for  himself,  so  that  every  one  may  see 
him  face  to  face.  Here  we  enjoy  God,  (as  it  were,)  by  means,  as  in 
the  use  of  the  word,  and  sacraments,  and  the  like ; but  when  that  king- 
dom, (where  these  administrations  are  made  use  of  shall  be  delivered 
up,)  then  shall  God  himself  be  all  in  all,  without  means,  without  defect, 
without  end. 

It  is  observable,  that  Christ  in  his  mediatory  kingdom  hath  some  such 
things,  as  bear  an  analogy  to  the  means  aud  instruments  of  governing  in 
the  kingdoms  of  men.  As,  1.  He  hath  his  militia  and  his  laws,  with 
threatenings  and  promises,  in  the  ordinances  of  his  word.  2.  He  hath 
his  grants  and  seals,  with  many  privileges  to  confirm  his  people  in  the 
ordinances  of  his  sacraments.  3.  He  hath  his  officers  and  ambassadors,  for 
the  management  of  spiritual  affairs  in  the  ordinances  of  his  ministry;  but 
the  ceasing  of  Christ’s  kingdom,  is  the  ceasing  of  all  these;  and  he  there- 
fore ceaseth  his  kingdom,  that  God  may  immediately  succeed  all  these 
without  any  means,  or  without  any  mediator  at  all,  he  himself  may  be 
instead  of  all  or  all  in  all. 

In  prosecution  of  this,  I shall  discuss,  1.  The  meaning,  What  is  it 
for  God  to  be  all  in  all  ? 2.  The  particulars,  wherein  more  especially  is 

God  all  in  all  ? 

1.  For  the  meaning:  it  is  a paraphrasis  of  our  complete  enjoyment  of 
God.  That  God  may  be  all  in  all,  is  as  much  as  to  say,  that  we  may  enjoy 
God  alone  to  all  purposes,  neither  wanting  nor  willing  any  thing  besides 
himself;  for  a person  to  be  all  in  all  to  me,  it  is  to  have  an  enjoyment 
of  that  person  to  all  purposes,  so  that  I neither  do,  nor  need  I to  enjoy 
any  thing  besides  himself : thus  God  is  to  the  saints  in  glory,  he  is  their 
exceeding  great  reward ; they  need  nothing  else  besides  himself,  their 
very  draughts  of  happiness  are  taken  in  immediately  from  the  fountain, 
and  they  have  as  much  of  the  fountain  as  their  souls  in  their  widest 
capacity  can  possibly  hold. 

2.  For  the  particulars,  wherein  more  especially  is  “ God  our  all  in  all,” 
I answer, 

1.  In  our  enjoying  God  immediately.  Here  we  enjoy  God  by  means  * 


648  LOOKING  UNTO  JESU8.  [BOOK  V. 

either  he  communicates  himself  unto  us  through  his  creatures,  or  through 
his  ordinances ; and  hence  it  is  that  we  know  him  but  in  part,  we  see  him 
but  in  a glass  darkly;  but  when  he  shall  be  our  all  in  all,  we  shall  see  him 
face  to  face,  1 Cor.  13:12;  we  shall  then  “see  God  as  he  is/7  1 John  3:2, 
clearly  and  immediately.  Oh  ! how  excellent  is  this  enjoyment  above  all 
present  enjoyments  here  below ! As  the  enjoyment  of  a friend  in  his 
picture,  letters,  tokens,  is  short  of  what  we  enjoy  when  we  have  his  personal 
presence;  or  as  the  heat  and  light  of  the  sun  through  a cloud,  is  beneath 
that  heat  and  light  when  the  glorious  body  of  it  is  open  to  us  without  any 
interposition ; even  so  all  the  enjoyments  of  God  in  the  use  of  means, 
graces,  blessings,  and  ordinances,  are  infinitely  inferior  to  that  enjoyment 
of  God  which  shall  be  without  all  means;  all  the  ravishments  of  our  spirit 
in  prayer,  hearing,  reading,  and  meditating,  is  but  a sip  of  those  rivers 
which  we  shall  have  in  heaven.  I know  the  remembrance  of  God  in  a 
private  meditation  is  sweet,  Psal.  104:34,  and  communion  with  God  in 
any  ordinance,  “ is  a feast  of  sweetness,  and  marrow,  and  fatness/7  Psal. 
63  : 5,  6.  But  when  the  soul  shall  immediately  possess  God,  when  this 
kingdom  of  grace  shall  expire,  and  all  the  administrations  of  it  shall  vanish 
away,  will  not  the  fountain  be  much  more  sweet  than  all  the  streams  ? 
Surely  “feasts,  and  sweetuess,  marrow  and  fatness/7  are  terms  exceedingly 
too  diminutive  to  give  us  any  more  than  a small  hint  of  that  incompre- 
hensible satisfaction  by  immediate  communion.  O the  wonders  of  heaven  ! 
there  shall  be  light  without  a candle,  and  a perpetual  day  without  a sun; 
there  shall  be  health  without  physic,  and  strength  of  body  without  use  of 
food ; there  shall  be  knowledge  without  scripture,  and  settled  government 
without  a written  law;  there  shall  be  a communion  without  sacraments, 
and  joy  without  promises  to  be  its  fuel ; the  soul  in  glory  shall  go  straight 
unto  God,  and  immediately  participate  his  glory  and  happiness.  It  is  the 
comparison  of  a learned  divine,  “Suppose  you  saw  a company  of  crystal 
globes  placed  in  a parallel  line,  because  their  positure  will  not  admit  the 
sun’s  immediate  beams : we  will  suppose  another  single  set  by  the  middle 
of  them,  to  transmit  the  sun’s  beams  unto  all  these  globes,  by  this  means 
they  all  shine,  though  it  be  only  by  reflection  : but  when  the  sun  shall  so 
come  about,  as  that  they  may  immediately  receive  its  beams,  there  is  no 
farther  use  of  the  single  globe  then  ; so  here,  while  we,  through  our  dis- 
tance from  God,  are  incapable  of  immediate  enjoyment,  there  is  a necessity 
of  Christ’s  mediation ; but  when  all  things  that  cause  that  distance  are 
removed,  and  we  brought  into  the  presence-chamber  of  God  himself,  there 
is  no  such  need  of  a mediator  then.”  Now,  here  is  one  thing,  wherein  he 
i3  our  all  in  all,  we  shall  enjoy  him  immediately. 

2.  It  consists  in  our  enjoying  God  fully,  “ Now  I know  in  part,  (saith 
the  apostle)  but  then  shall  I know,  even  as  I am  known,”  1 Cor.  13  : 12. 
Our  enjoyment  of  God  is  but  here  in  its  infancy,  there  it  will  be  in  its  full 
age ; here  it  is  in  drops,  there  it  will  be  in  the  ocean  : here  we  see  God’s 
back  parts,  and  we  can  see  no  more ; but  there  we  shall  see  his  face,  not  his 
second  face,  (as  some  distinguished)  which  is  his  grace  and  favor  enjoyed 
by  faith ; but  his  first  face,  which  is  his  divine  essence,  enjoyed  by  sight. 
Yet  J mean  not  so,  as  if  the  soul,  which  is  a creature,  could  take  in  the 
whole  essence  of  God,  which  is  incomprehensible : but  the  soul  shall,  and 
must  be  so  full  of  God,  as  that  it  shall  not  be  able  to  receive  or  desire  one 
jot  more.  And,  Oh  ! how  excellent  is  this  enjoyment  above  all  present 
enjoyments?  It  is  now  our  highest  happiness  to  have  some  glimpses  of 
his  glory  shining  on  us,  and  some  drops  of  his  favor  distilled  into  us : oh  ! 
but  when  God  shall  be  our  all  in  all,  we  shall  have  as  much  of  God  as  our 
souls  can  hold,  we  shall  have  the  glory  of  God  so  poured  in,  till  we  can  be 
able  to  receive  no  more.  And  here  is  that  which  gives  the  soul  a full  sat- 


649 


CHAP.  I.]  LOOKING  UNTO  JESUS. 

isfaction  : never  would  it  be  satisfied  till  it  came  to  this.  Suppose  that  God 
should  draw  out  all  the  beauty,  sweetness  and  goodness  that  he  hath  com- 
municated to  all  creatures  in  the  world,  and  bring  the  quintessence  of  all, 
and  communicate  that  unto  the  soul  of  one  poor  saint,  certainly  it  would 
not  serve  the  turn,  there  must  be  a greater  communication  before  the  soul 
be  fully  satisfied  and  rest  content : only  once  admit  it  into  the  glorious  pres- 
ence of  him,  who  is  “all  in  all,”  and  presently  it  expires  its  infinite  desire 
into  the  bosom  of  that  God  : for  there  is  enough  to  fill  his  spirit,  he  cannot 
desire  so  much,  but  there  is  more,  and  yet  infinitely  more.  If  there  be 
enough  in  God  for  the  spirits  of  all  just  men  made  perfect  with  God ; if 
there  be  enough  in  God  for  angels,  whose  capacities  are  greater  than  the 
saints ; if  there  be  enough  in  God  for  Jesus  Christ,  whose  capacity  is  yet 
far  wider  than  the  angels;  if  there  be  enough  in  God  for  God  himself, 
whose  capacity  is  infinitely  greater  than  them  all : then  there  must  needs  be 
satisfaction  enough  in  God  to  any  one  poor  soul.  Here  is  another  thing 
wherein  God  is  our  “ all  in  all,”  we  shall  enjoy  him  fully. 

3.  It  consists  in  our  enjoying  God  solely.  Not  as  if  there  were  nothing 
else  in  heaven  but  only  God,  but  that  God  in  heaven  shall  be  “all  in  all,” 
or  instead  of  all ; it  is  God  in  heaven  that  makes  heaven  to  be  heaven ; the 
saints’  blessedness  and  God’s  own  blessedness,  doth  consist  in  the  enjoy- 
ment of  God  himself.  The  schoolmen  tell  us,  that  we  shall  not  properly 
enjoy  any  thing  else  but  only  God  : we  may  have  some  use  of  the  creatures, 
but  no  fruition  : and  therefore  is  God  said  to  be  all,  or  as  good  as  all.  And, 
indeed  what  can  we  imagine  to  be  in  heaven,  which  is  not  eminently  in 
God  himself?  If  it  be  greatness,  and  power,  and  glory,  and  victory,  and 
majesty,  all  these  are  his  : if  it  be  joy,  or  love,  or  peace,  or  beauty,  or  any 
thing  amiable  or  desirable,  all  these  are  in  him.  Hence  some  take  it  to 
be  David’s  meaning,  when  he  said,  “ He  had  none  in  heaven  but  God,” 
Psal.  73  : 25.  That  the  sole  enjoyment  of  God,  (and  of  nothing  else  but 
God)  is  the  soul’s  true  happiness,  when  it  is  at  highest;  “ Whom  have  I in 
heaven  but  thee  ?”  Whom  ? Why,  there  are  angels,  there  are  saints,  there 
are  the  spirits  of  just  and  perfect  men  : Are  these  nothing  with  David  ? 
0 yes  ! all  these  are  good,  but  they  are  not  able  to  satisfy  a soul  without 
God  himself.  Whether  God  will  make  use  of  any  creatures  for  our  service 
then,  or,  if  any,  of  what  creatures,  and  what  use,  is  more  than  I yet  know  : 
but  to  make  up  a full  enjoyment  there  is  required  a gracious,  glorious  pres- 
ence, a sweet  effusion  or  communication  of  that  presence,  a just  comprehen- 
sion of  the  excellency  of  that  communication,  a perfect  love,  and  a perfect 
rest  in  the  love  of  whatsoever  it  is  we  comprehend : now,  this  is  proper 
only  to  God,  it  is  he  only  that  fills  the  whole  capacity  of  the  soul,  it  is  he 
that  so  fills  it  that  it  can  hold  no  more,  it  is  he  only  that  is  the  object  of 
love  intended  to  the  uttermost;  and  therefore  he  only  is  properly  enjoyed, 
he  only  is  possessed  with  a full  contentment,  as  portion  enough,  and  as  re- 
ward enough  for  the  soul  for  ever. 

But  shall  not  the  saints  have  to  do  with  something  else  in  heaven,  but 
only  with  God?  0 yes  ! I believe  there  §hall  be  in  heaven  a communion 
of  the  blessed  spirits  of  God,  an  association  of  the  saints  and  angels  of 
God  : yet  this  shall  not  take  away  the  sole  enjoyment  of  God,  that  he  should 
not  be  their  “ all  in  all ;”  for  they  shall  not  mind  themselves,  or  their  own 
good,  as  created  things,  but  altogether  God ; they  shall  not  love  them,  or 
one  another  as  for  themselves,  but  only  for  God;  here  we  love  God  foi 
himself,  and  it  is  a gracious  love;  but  there  we  shall  love  ourselves  for  God, 
and  it  is  a glorious  love.  Why,  this  is  to  enjoy  God  solely,  in  this  re- 
spect, he  is  “ all  and  in  all ; whom  have  I in  heaven  but  thee  ?” 

Use.  Here  is  a point  enough  to  wean  us  from  this  world.  Alas  ! the 

time  is  coming  on  apace,  that  all  this  world  shall  be  dissolved,  and  then 


650 


LOOKING  UNTO  JESUS. 


[BOOK  V. 


“ God  shall  be  all  in  all.”  Here  lies  the  saints7  happiness  to  have  God 
immediately,  God  fully,  and  God  solely  : and  will  not  saints  prepare  them- 
selves for  such  a condition  as  this  ? You  that  have  the  world,  “ Use  it  as 
if  not,  for  the  fashion  of  this  world  passeth  away,  1 Cor.  7 : 31.  And  you 
that  have  but  a little  to  do  with  this  world,  improve  that  condition  ; surely 
it  is  your  own  fault  if  you  have  not  more  to  do  with  God,  for  you  have 
little  else  to  take  up  your  hearts ; God  may  dwell  and  walk  in  your  hearts 
without  disturbance ; “ Give  me  neither  poverty  nor  riches, 77  (saith  the 
wise  man  upon  that  account)  a mean  condition  is  more  capable  of  happi- 
ness, than  that  which  overloads  us  with  outward  things ; whilst  others  are 
casting  up  their  accounts,  you  may  say  with  David,  “ How  precious  are  thy 
thoughts  unto  me,  0 God?  How  great  is  the  sum  of  them?77  Ps.  139  : 17. 
Whilst  others  are  following  their  suits  at  courts  of  justice,  you  may  follow 
all  you  have  at  a throne  of  grace,  whilst  others  are  numbering  their  flocks 
and  herds,  all  your  arithmetic  may  be  employed  to  number  your  days, 
whilst  others  cannot  get  out  of  the  clutches  of  the  world,  you  may  get  into 
the  embraces  of  your  God  ; why,  this  is  to  prepare  yourselves  for  fuller  and 
fuller  enjoyments  of  God,  it  is  God  will  be  “all  in  all,77  and  this  is  the  very 
top  of  heaven's  happiness ; surely  the  less  you  have  of  the  world  now,  if 
you  can  but  improve  it,  the  more  you  may  have  of  heaven's  happiness  even 
upon  earth  : For  what  is  the  happiness  of  heaven  but  the  sole  enjoyment 
of  God?  Christians!  If  you  feel  any  inclinations,  pantings,  breathings 
after  this  world,  give  me  leave  to  tell  you,  that  you  will  never  be  happy  till 
you  have  lost  all,  till  you  have  no  friends  nor  estates,  no  enjoyment  but 
God  alone ; when  all  is  done,  when  this  world  is  nothing,  when  means  shall 
cease  both  for  bodies  and  souls,  and  when  Christ  shall  cease  his  Mediator’s 
office,  and  the  Son  of  man  be  subject  to  his  Father,  then  God  shall  be  “ all 
in  all.77 

Sect.  X. — Of  Christ’s  (iiotwithstand ing  this)  being  ail  in  all  to  his  blessed , 
saved , and  redeemed  saints , to  all  eternity. 

10.  For  Christ’s  being  all  in  all,  to  his  blessed,  saved,  and  redeemed 
saints  to  all  eternity,  we  shall  dilate  in  this  section.  Some  may  object,  if 
God  be  all  in  all,  what  then  becomes  of  Christ  ? Is  not  this  derogatory  to 
Jesus  Christ  ? I answer,  No,  in  no  ways  : For, 

1.  It  is  not  the  Father  personally  and  Only,  but  the  Deity  essentially  and 
wholly,  that  is  our  all  in  all : when  we  say  God  is  all  in  all,  we  do  not  ex- 
clude the  Son  and  Holy  Ghost;  for  the  whole  Godhead  is  “all  in  all77  to 
all  the  saints,  as  well  as  the  first  person  of  the  Trinity;  the  Father  is  all, 
and  the  Son  is  all,  and  the  Holy  Ghost  is  all;  and  in  that  Christ  is  God, 
and  the  Son  is  God,  we  may  say  of  Christ,  that  he  is  “all  in  all  :77  only  the 
truth  of  this  position  is  not  from  the  human  nature,  but  from  the  divine 
nature  of  Jesus  Christ. 

2.  It  is  not  derogatory  to  Christ,  but  rather  it  doth  exceedingly  advance 
Christ  in  the  thoughts  of  all  his  saints;  while  it  was  necessary  Christ  veiled 
bis  Deity,  and  when  his  work  of  mediation  is  fully  finished,  Christ  then 
shall  reveal  his  Deity  to  his  saints  more  than  ever  before.  In  this  respect 
might  I say,  if  any  person  in  the  Trinity  receives  more  honor  than  another, 
Christ  should  have  most,  “ Every  creature  which  is  in  heaven,  heard  I say- 
ing, Blessing,  honor,  glory,  and  power  be  unto  him  that  sirteth  upon  the 
throne,  and  unto  the  Lamb,  for  ever  and  ever,77  llev.  5 : 13.  Not  only 
unto  God,  but  particularly  “ to  the  Lamb  for  ever  and  ever.77  It  is  true, 
that  God  only,  and  God  fully,  and  God  immediately,  is  “ all  in  all  :77  but 
doth  that  hinder  that  Jesus  Christ  is  not  also,  only  fully  and  immediately, 
“all  in  all?77  See  how  the  Scripture  joius  them  together,  which  plainly 
argues  that  they  may  consist,  “ I saw  no  temple  in  the  city,  for  the  Lord 


CHAP.  I.] 


LOOKING  UNTO  JESUS. 


651 


God  Almighty,  and  the  Lamb,  are  the  temple  of  it ; and  the  city  had  no 
need  of  the  sun,  neither  of  the  moon  to  shine  in  it,  for  the  glory  of  God 
does  lighten  it,  and  the  Lamb  is  the  light  thereof,”  Rev.  21  : 22,  23. 

Now  then  as  I have  spoken  of  God,  so  that  I may  speak  of  Christ,  and 
conclude  all  with  Christ,  I assert  this  doctrine,  “ Tha£  the  glory  of  Christ, 
which  the  saints  shall  behold  in  Christ  to  all  eternity,  is  their  all  in  all.,, 
In  the  discussion  of  which  I shall  open  these  particulars.  1.  What  is  the 
glory  of  Christ  ? 2.  How  the  saints  shall  behold  his  glory  ? 3.  Wherein 

is  the  comprehensiveness  of  this  expression,  that  the  beholding  of  Christ  is 
our  “ all  in  all  V 1 

1.  What  is  the  glory  of  Christ?  I answer,  That  the  glory  of  Christ  is 
either  human  or  divine. 

1.  There  is  an  human  glory,  which  in  time  was  more  especially  conferred 
upon  his  manhood. 

2.  There  is  an  essential  or  divine  glory,  which  before  time,  and  after 
time,  even  from  everlasting  to  everlasting,  issueth  from  the  Godhead;  I 
shall  speak  to  both  these,  that  we  may  rather  take  a view  of  Christ  in  those 
glories,  (as  we  are  able,)  wherein  he  will  appear  to  his  saints  as  their  “ all 
in  all”  to  all  eternity. 

First,  For  his  human  glory,  that  is,  either  in  regard  of  his  soul  or  body ; 
for  his  soul,  Christ  was  from  the  first  instant  of  his  conception  full  of  glory, 
because  even  then  he  received  grace,  not  by  measure,  as  we  do,  but  as  com- 
prehensor ; he  had  the  clear  vision  of  God,  even  as  the  angels  of  heaven, 
which  arose  from  that  hypostatical  union  of  two  natures  at  his  first  concep- 
tion. It  is  true,  that  by  special  dispensation  of  God,  the  fulness  of  joy 
accompanying  that  glory  was  withheld  from  Christ  in  the  time  of  his  pas- 
sion, and  the  redundancy  of  glory  from  his  soul  into  his  body,  was  totally 
deferred  until  the  exaltation  of  Christ ; but  Christ  no  sooner  exalted,  and 
set  on  the  right-hand  of  God,  but  immediately  the  interruption  of  joy  in 
his  soul,  and  the  interception  of  glory  from  his  soul  to  his  body,  was  alto- 
gether removed.  Then  it  was  that  his  soul  was  filled  with  all  joy,  solace, 
pleasure,  which  could  possibly  flow  from  the  sight  of  an  object  so  infinitely 
pleasing,  as  is  the  essence,  majesty,  and  glory  of  God.  And  then  it  was, 
that  his  body  was  replenished  with  as  much  glory  as  was  proportionable  unto 
the  most  vast  capacity  of  any  creature ; not  only  his  soul,  but  his  body  is  a 
glorious  creature;  it  is  (soma  tes  doxes ,)  “A  body  of  glory,”  that  is,  a most 
glorious  body  in  itself,  and  the  spring  of  glory  unto  others,  “ Ought  not 
Christ  to  have  suffered  these  things,  and  so  to  enter  into  his  glory?”  Luke  24  : 
26.  It  is  called  “ his  glory,”  as  if  it  were  appropriated  unto  him  as  the 
most  eminent  subject,  and  principal  efficient  of  glory;  as  if  he  had  the 
monopoly  of  glory : all  the  glory  in  heaven  is  in  some  sort  u his  glory.” 
Surely  Christ’s  manhood  is  exalted  unto  an  higher  degree  of  glory,  than 
the  most  glorious  saint  or  angel  ever  was  or  shall  be ; principalities,  powers, 
mights,  and  dominions,  fall  short  of  his  glory. 

But  some  object,  that  the  mediatory  office  of  Christ  shall  wholly  cease, 
and  that  the  body  and  soul  of  Christ  shall  then  be  annihilated. 

Indeed  this  was  the  opinion  of  Eutyches.  That  the  human  nature  of 
Christ  should  be  changed  or  converted  into  the  divine ; and  thus  he  inter- 
prets that  Scripture,  “ Then  shall  the  Son  also  himself  be  subject,  that  God 
may  be  all  in  all,”  1 Cor.  15 : 28.  “ What  is  the  subjection,  (saith  he) 

but  a conversion  of  the  creature  into  the  very  substance  or  essence  of  the 
Creator  himself?”*  but  we  deny  the  interpretation  : the  Son,  as  man,  shall 


* Ut  ipsam  subjectionem,  communicationem  et  conversionem,  credat  futuram 
creatura  in  ipsam  substantiam  vel  essentiam  creatoris.  Aug.  de  Trinit.  Lib.  i.  c.  8, 
et  Aret.  in  loc. 


652 


LOOKING  UNTO  JESUS. 


[BOOK  Y. 

be  subject,  and  yet  the  manhood  of  Christ  shall  still  remain ; it  is  true, 
that  his  mediatory  office  shall  wholly  cease,  but  it  follows  not  that  therefore 
the  manhood  of  Christ  shall  be  converted  or  changed  into  the  Deity.  There 
may  be  other  reasons  for  the  continuation  of  this  human  nature,  besides  the 
execution  of  his  mediatory  office  : As,  1.  That  the  lustre  of  his  Deity  might 
shine  through  his  humanity,  and  that  thereby  our  very  bodily  eyes  may 
come  to  see  God  as  much  as  is  possible  for  any  creature  to  see  him,  “ I 
shall  see  him  (saith  Job)  not  with  other,  but  with  these  same  eyes”  Job. 
19  : 27.  2.  That  the  saints  may  see  how  the  power  of  an  infinite  God  can 

convey  the  lustre  of  his  Deity  into  a creature ; upon  this  account,  I verily 
believe,  that  angels  and  men  will  be  continually  viewing  Jesus  Christ.  “ He 
shall  come  to  be  admired  of  the  saints,”  2 Thess.  1 : 10.  He  shall  be  ad- 
mired (as  we  have  heard)  at  the  judgment-day;  nor  is  that  all,  but  the 
saints  in  heaven  shall  see  with  their  eyes  such  excellencies  in  Christ,  as 
they  shall  admire  for  ever;  I say  for  ever,  as  much  as  they  did  at  the  first 
moment  when  they  saw  him  : here  if  we  see  any  thing  excellent,  we  admire 
at  first,  but  after  a while  we  do  not  so;  but  in  heaven  there  will  be  so  much 
excellency  in  Christ,  that  we  shall  admire  as  much  to  all  eternity,  as  we  did 
at  the  very  first  moment;  there  will  be  no  abatement  in  glory  of  our  being 
taken  with  the  sight  of  the  glory,  in  Jesus.  3.  That  Christ  by  his  hu- 
manity may  converse  more  freely,  and  familiarly  with  his  brethren  in  his 
Father’s  house  : Oh  ! the  intimacy  that  will  be  there  betwixt  Jesus  Christ 
and  his  Christian  saints ! Oh  ! the  mutual  rejoicing  and  delight  that  will  be 
there  betwixt  Jesus  Christ  and  his  dearest  darlings.  As  Christ  from  eter- 
nity rejoiced  in  the  habitable  part  of  the  earth,  so  will  the  saints  (bis 
habitable  earth)  to  all  eternity  rejoice  in  Christ;  the  eye  of  the  saints  in 
glory  can  never  be  off  Christ  as  Mediator  and  God ; now  the  eye  of  the 
saints  in  glory  shall  never  be  off  Christ  as  God  and  Mediator  then.  Thus 
far  of  his  human  glory. 

2dly.  For  his  essential  divine  glory,  it  is  that  glory  which  Christ  hath  as 
God  : this  he  never  laid  aside,  but  as  the  sun  in  a dark  gloomy  day  may 
not  send  forth  his  beams,  so  Christ  the  Sun  of  righteousness,  in  the  time  of 
his  abode  upon  earth,  (except  a little  glimpse  only  in  his  transfiguration,) 
did  not  set  forth  his  glorious  beams ; but  hereafter  the  body  or  humanity 
of  Christ  shall  not  hinder  the  breaking  forth  of  all  his  divine  glory.  No 
sooner  the  Son  is  subjected,  and  his  mediatory  office  discharged,  but  Christ 
as  God,  will  manifestly  put  forth  his  more  immediate  glory  to  all  his  saints, 
“ Behold  now,  we  are  the  sons  of  God,  and  it  doth  not  yet  appear  what  we 
shall  be;  but  we  know  when  he  shall  appear  we  shall  be  like  him,  for  we 
shall  see  him  as  he  is,”  1 John  3 : 2.  Mark  it,  “when  he  shall  appear,” 
at  and  after  the  resurrection  day,  “ we  shall  see  him  as  he  is,”  (i.  e.')  We 
shall  see  the  very  essential  glory  of  Jesus  Christ.  Quest.  But  what  is  the 
essential  glory  of  Christ  ? Ans.  I cannot  answer,  it  is  a question  not  to  be 
resolved  by  all  the  men  in  the  world  : we  know  little  of  the  glory  of  saints. 
How  should  we  know  anything  of  the  essential  glory  of  Christ  as  God  ? 
The  scriptures  say,  That  “ God  spake  to  Moses  face  to  face,”  Exod.  33  : 11, 
yet  God  tells  him,  “ Thou  canst  not  see  my  face,”  and  he  favors  him  so  far 
as  to  tell  him  the  reason,  “ For  there  shall  no  man  see  my  face  and  live,” 
verse  20.  q.  d.  No  man  in  this  life,  he  must  first  die,  and  be  changed,  and 
then  he  shall  have  a peculiar  revelation  of  the  divine  Majesty ; then  he 
shall  see  him  as  he  is ;”  but  how  that  is  I cannot  tell.  Come,  let  us  ques- 
tion this  no  further ; surely  it  is  a mercy  that  this  infinite  glory  is  not  dis- 
covered to  us ; for  as  a weak  eye  is  not  able  to  behold  the  sun,  or  to  see  it 
in  rota,  (as  the  schoolmen  speak,)  in  that  wheel  or  circle  whereiu  the  sun 
doth  run,  but  only  in  the  beams  of  it ; no  more  can  we  see  Christ  as  God 
in  his  glorious  essence,  or  in  his  essential  glory,  but  only  in  the  beams 


CHAP.  I.]  LOOKING  UNTO  JESUS.  653 

thereof,  in  his  word  and  effects.  If  now  we  know  so  little  of  spirits  and 
spirituals,  oh  ! then,  How  little  do  we  know  of  him  who  is  the  Father  of 
spirits  ? I shall  say  no  more  therefore,  let  us  be  content  to  be  ignorant  of 
these  things  till  we  euter  into  the  confines  of  eternity. 

Quest.  But  whether  shall  this  glorious  essence,  or  essential  glory  of  Christ 
be  more  seen,  or  manifested,  at,  or  after  the  day  of  judgment,  than  ever  it 
was  before  ? I answer. 

Ans.  I believe  it  will.  Some  * tell  us  of  several  periods  wherein  the 
glory  of  Christ  is  still  more  and  more  seen  : as,  1.  In  this  life  we  may  see 
it  in  part ; thus  David  speaks  of  himself,  “ My  soul  thirsteth  for  thee,  my 
flesh  longeth  for  thee,  to  see  thy  power  and  thy  glory,  as  I have  seen  thee 
in  the  sanctuary  ?”  but  this  sight  is  very  dim,  “ We  see  only  as  through  a 
glass  darkly,”  1 Cor.  13  : 12.  The  second  period  is  betwixt  our  dissolution 
and  resurrection;  and  then  shall  we  see  the  essential  glory  of  Christ  more 
immediately  and  fully ; our  creeping  apprehension  of  God  shall  then  be 
elevated,  and  our  distance  from  God  shall  then  be  shortened,  and  all  the 
riddles  of  grace  and  of  Jesus  Christ  shall  then  be  opened.  This  sight  is  so 
great,  that  if  a soul  should  come  from  heaven  to  declare  it,  neither  could 
that  soul  express  it,  nor  we  understand  it;  we  read  of  Lazarus,  whose  soul 
Christ  returned  into  his  body,  whom  much  people  of  the  Jews  came  pur- 
posely to  see,  that  they  might  hear  stories  of  the  other  world,  but  not  a 
word  from  him  of  any  such  matter ; Paul’s  rapture  may  satisfy  with  the 
reason  of  it,  he  heard  there  (arreta  remata)  ‘‘wordless  words,”  2 Cpr.  12  : 
4,  such  words  as  could  not  possibly  be  repeated  on  earth ; and  yet  all  this 
is  but  the  second  step  to  the  full  vision  of  Christ’s  essential  glory.  The 
third  period  is  at  the  resurrection,  and  during  the  time  of  the  last  judgment, 
and  then  we  shall  see  more  of  his  glory.  Camero  affirms,  “ That  it  is  no 
curiosity  to  say  that  the  saints  and  angels  in  heaven  had  a new  glory  by 
the  exhibition  of  Christ,  the  great  mystery  of  the  incarnation  being  thereby 
better  known.”  And  we  may  as  safely  affirm,  that  the  saints  shall  have  a 
new  glory,  by  new  visions  of  the  glory  of  Christ  at  the  day  of  resurrection  ; 
they  shall  then  see  the  solemnity  of  heaven’s  glory  carried  on  by  Jesus 
Christ  in  his  glorious  actings  ; and  all  that  ever  the  soul  saw  before  in  being 
with  Christ  in  heaven  till  the  resurrection,  shall  be  swallowed  up  with  the 
sight  of  this  glory  of  Christ  at  the  resurrection  day.  The  last  period  is  after 
the  resurrection,  and  that  shall  continue  even  to  all  eternity ; now  all  the 
manifestations  of  Christ’s  glory  before  this,  are  but  as  a few  green  ears 
rubbed  in  our  hands  ; so  that  the  full  crop,  or  the  full  harvest  is  yet  behind. 
But  this  is  that,  (which  as  we  told  you  before,  we  cannot  tell,  though  we 
had  the  tongues  of  men  and  angels.  Thus  far  of  the  first  point,  what  is  the 
glory  of  Christ  ? 

2.  How  shall  the  saints  behold  this  glory  ? I answer,  as  Christ  hath  a 
twofold  glory,  so  there  is  a twofold  manner  of  beholding  it,  L e.  Ocular  and 
mental. 

1st.  There  is  an  ocular  vision,  a sight  of  Christ  with  our  very  eyes, 
“ Whom  I shall  see  for  myself,  and  mine  eyes  shall  behold  him,”  Job  19  : 
27.  With  these  eyes  in  our  heads,  we  shall  one  day  behold  the  human 
glory  of  Christ : I doubt  not  we  shall  behold  the  beauty  of  heaven,  the  shin- 
ing bodies  of  the  saints,  but  above  all,  our  very  eyes  shall  delightfully  con- 
template Christ’s  glorious  body  : and  indeed  this  shall  drown  all  the  other 
sights.  If  any  think,  that  Christ’s  glorious  body  shall  be  too  intensive, 
and  to  extraordinary  a brightness  for  our  weak  eyes;  let  such  consider, 
that, 

1.  The  eye  in  heaven  shall  be  glorified  ; now  glorification  adds  a singular 


* Dr.  Annesly’s  communion  with  God. 


654  LOOKING  UNTO  JESUS.  [BOOK  Y. 

excellency  to  the  faculties,  it  advanceth  the  faculties,  and  raiseth  them  to  a 
higher  pitch  of  excellency  ; glorification  adds  a greater  capacity  to  the  eye 
than  ever  it  had  before.  In  this  world  there  is  a difference  in  our  eyes  and 
sight;  a man  of  a clear  sight  sees  more  things,  and  more  of  every  thing 
than  a dark  sight  doth  ; so  a glorified  eye  sees  more  of  things  than  our  eyes 
now  can  see.  It  shall  be  enlarged  exceedingly  to  take  in  objects  which 
now  it  cannot  receive ; glorification  adds  strength  to  the  faculties  both  in- 
ternal and  external,  so  that  the  eye  shall  be  able  to  look  on  the  glory  of 
Christ,  not  with  difficulty,  but  with  contentment;  in  this  world  every  sense 
we  have  is  apt  to  be  destroyed  by  excellent  objects,  and  the  more  excellent 
and  transcendent  the  object  is,  the  more  it  hurts  and  destroys  the  sense; 
as  the  sun  by  its  brightness  darkens  the  eye,  and  other  things  by  mighty 
sounds  brings  deafness  on  the  ear.  Paul  indeed  had  a vision  of  glory,  but 
because  his  faculties  were  not  glorified,  he  was  he  knew  not  how,  “ whether 
in  the  body,  or  out  of  the  body,”  whether  alive  or  dead  he  did  not  know ; 
certainly  the  sight  of  the  glory  of  the  other  world  would  amaze,  distract, 
and  destroy  us,  if  we  had  a sight  of  it  as  now  we  are;  but  in  heaven  the 
eye  shall  have  great  pleasure  in  beholding  the  brightest  light,  because  it 
shall  be  advanced  to  the  highest  pitch  of  strength  that  may  be. 

2.  As  the  eye  shall  be  glorified,  so  it  shall  act  in  a glorified  body,  and 
this  will  make  the  sight  of  the  glory  of  Christ  instead  of  hurting  us  to  leave 
upon  us  a more  sweet,  enlivening  and  powerful  impression.  By  this  means 
all  the  impediments  that  hinder  the  conveyance  of  divine  influences  from 
that  heavenly  object  will  be  removed.  To  illustrate  this,  let  the  most  excel- 
lent sight  be  set  before  a man  that  is  defective  in  his  bodily  state,  and  it 
doth  not  take  him,  what  would  a sick  man  do  with  such  things  ? He  makes 
nothing  of  the  most  pleasant  gardens,  orchards,  buildings,  nor  of  the  most 
glorious  sights  that  are;  when  he  is  sick,  they  are  but  sick  things  to  him, 
and  of  none  effect : but  in  heaven  the  body  shall  be  glorified,  and  stript  of 
all  corruptions  and  imperfections ; so  that  there  shall  be  no  bar  unto  the 
influences  of  the  glory  of  Christ  which  shall  there  be  seen. 

3.  As  there  shall  be  a glorified  eye  acting  in  a glorified  body,  so  it  shall 
be  acted  by  a glorified  spirit;  the  eye  is  but  the  organ,  or  instrument  of 
sight,  and  without  the  spirit,  would  convey  no  more  than  a glass  doth  : it 
is  the  spirit  of  a man  that  gives  life  to  vision,  it  is  the  spirit  of  a man  that 
discovers  things,  and  sets  them  forth  in  their  worth,  virtues  and  ends : now 
in  heaven  the  spirits  of  men  shall  be  glorified,  and  enabled  to  ^perform  all 
those  offices  in  perfection ; so  that  when  a man  shall  look  on  the  man  Christ 
Jesus,  by  virtue  of  a glorified  spirit,  he  shall  see  more,  know  more,  taste 
more,  than  any  other  can.  As  a man  of  understanding,  when  he  looks  on 
a diamond,  or  a wedge  of  gold,  he  hath  other  apprehensions  of  it,  and  a 
farther  touch  upon  his  spirit,  than  a beast,  or  a child  in  a cradle  hath ; so 
where  the  sight  of  the  eye  is  acted  by  a glorified  mind,  it  takes  in  more 
from  the  sight  of  everything  which  is  to  be  seen,  (inexpressibly  more)  than 
what  can  be  done  here  by  the  most  sanctified  spirit  in  the  world.  Now,  in 
these  respects  Christ’s  glorified  body,  (though  it  be  the  brightest  visible 
thing  in  the  heaven  of  heavens)  yet  may  it  be  the  object  of  the  eyes  of 
saints,  for  they  shall  have  glorified  eyes  in  glorified  bodies,  and  acted  by 
their  glorified  spirits. 

2dly.  There  is  a mental  vision,  a sight  of  Christ  by  the  eyes  of  our  under- 
standings ; and  surely  this  exceeds  the  former,  the  eye  of  the  body  is  only 
on  the  body  of  Christ,  but  the  eye  of  the  soul  is  on  the  body  and  soul,  on 
the  humanity  and  Deity  of  Jesus  Christ.  This  is  the  very  top  of  heaven, 
when  saints  shall  be  enlightened  with  a clear  and  glorious  sight  of  Christ 
as  God;  divines  usually  call  it,  “ Beatifical  vision.” 


CHAP.  I.] 


LOOKING  UNTO  JESUS. 


655 


Quest.  But  how  shall  saints  behold  the  glorious  essence,  or  Godhead  of 
Christ  ? 

Answ.  1.  Some  say,  Christ  as  God,  or  the  Godhead  of  Christ,  shall  be 
known  by  the  humanity  of  Christ ; such  a lustre  of  his  Deity  shall  shine 
through  his  humanity,  as  that  thereby,  and  by  no  other  means  shall  the 
essential  glory  of  Christ  appear. 

2.  Others  say,  That  besides  the  humanity  of  Christ,  there  shall  be  a species 
representing  the  divine  essence  of  Christ,  and  a light  of  glory  elevating  the 
understanding  by  a supernatural  strength ; and  that  thereby  the  glorious 
essence  of  Christ  shall  be  discovered. 

3.  Others  say,  that  the  divine  essence  shall  be  represented  to  the  glorified 
understanding,  not  by  Christ’s  humanity,  nor  by  any  species,  but  immedi- 
ately by  itself;  yet  they  also  require  a light  of  glory  to  elevate  and  fortify 
the  understanding,  by  reason  of  its  weakness,  and  infinite  disproportion  and 
distance  from  the  incomprehensible  Deity. 

4.  Others  hold,  that  to  the  clear  vision  of  Christ  as  God,  there  is  not  re- 

quired a sight  of  Christ’s  humanity,  as  the  first  suppose ; nor  a species  re- 
presenting the  divine  essence,  as  the  second  suppose;  nor  any  created  light 
elevating  the  understanding,  as  the  third  suppose ; but  only  a change  of  the 
natural  order  of  knowing;  it  is  sufficient,  say  they,  that  the  divine  essence 
be  immediately  represented  to  a created  understanding  : which,  though  it 
cannot  be  done  according  to  the  order  of  nature,  as  experience  tells  us,  (for 
so  we  conceive  things  as  first  having  passed  the  sense  and  imagination,)  yet 
it  may  be  done  according  to  the  order  of  divine  grace.  I shall  not  enter 
into  these  scholastical  disputes,  it  is  enough  for  a sober  man  to  know,  that 
in  heaven  we  shall  see  him  “ face  to  face,”  1 Cor.  13  : 12.  “ His  servants 

shall  serve  him,  and  they  shall  see  his  face,”  Rev.  22  : 3,  4. 

Quest.  His  face,  What  is  that?  I answer, 

Answ.  1.  They  shall  see  Christ  as  God,  of  the  same  essence  with  the 
Father,  and  the  Holy  Ghost,  and  yet  a distinct  person  from  them  both; 
they  shall  see  the  unity  in  trinity,  and  trinity  in  unity;  they  shall  see  how 
the  Son  is  begotten  of  the  Father,  and  how  the  Holy  Ghost  proceeds  from 
the  Father,  and  the  Son ; they  shall  see  the  difference  between  the  genera- 
tion of  the  Son,  and  procession  of  the  Spirit.  These  are  mysteries  in  which 
we  are  blind,  and  know  very  little  or  nothing;  but  in  seeing  his  face,  we 
shall  see  all  these. 

2.  They  shall  see  Christ  as  the  first  Being,  or  principle  of  all  the  good 
that  is  in  the  world,  “ They  shall  see  how  all  things  were  made  by  him,  and 
without  him  was  not  anything  made  that  was  made,”  John  1 : 3.  They 
shall  see  all  the  good  in  the  creature  as  flowing  from  Christ,  and  as  con- 
tained in  the  absolute  perfection  of  Christ’s  divine  nature ; they  shall  see 
in  one  Christ  all  the  excellencies  of  all  the  creatures  united,  which  is  indeed 
to  see  him  in  his  eminency,  if  there  be  any  beauty,  riches,  honor,  goodness, 
in  any  creature,  that  is  eminently,  transcendently,  and  originally  in  Christ, 
and  that  shall  be  seen. 

3.  They  shall  see  Christ  in  all  his  ways,  counsels,  decrees,  executions, 
and  transactions,  from  everlasting  to  everlasting,  that  great  business  of  elec- 
tion and  reprobation  will  then  be  discovered  : it  is  an  expression  of  Augus- 
tine, “ They  shall  then  see  the  reason  why  one  is  elected,  and  another  repro- 
bated ; why  one  is  rich,  and  another  is  poor they  shall  then  see  all  the 
works  that  ever  God  did,  or  that  ever  God  will  do ; it  is  not  yet  6000  years 
since  the  creation  of  the  world,  and  what  is  6000  years  to  eternity  ? Cer- 
tainly the  truth  of  Origen’s  opinion,*  li  Touching  the  existency  of  other 
worlds  before  this,  and  the  future  succession  of  other  worlds  after  this,” 


* Orig.  1.  de  principiis  3.  c.  5. 


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[BOOK  Y. 


will  then  be  known.  If  no  worlds  before  this,  yet  if  God  in  Christ  hath 
done  such  great  things  in  only  6000  years ; what  he  may  do  in  the  next 
6000  years,  and  so  in  the  next  6000  years,  who  now  can  tell?  We  see 
not  these  things,  but  the  saints,  in  seeing  the  face  of  Christ,  shall  see  all 
things. 

4.  They  shall  see  Christ  in  all  his  glory,  ways,  counsels,  decrees,  execu- 
tions and  transactions,  as  working  for  their  happiness.  Now  this  is  more 
than  the  former ; there  is  a great  deal  of  difference  in  seeing  an  object,  as 
excellent  in  itself,  and  in  seeing  an  object,  as  conducing  to  my  happiness ; 
as  one  that  is  a stranger,  and  another  that  is  an  heir,  rides  over  such  a do- 
mesne  ; the  stranger  rides  over  it,  and  takes  delight  to  see  the  situation, 
rivers,  trees,  and  fruits ; but  the  heir  looks  upon  it  in  another  manner, 
“ This  (saith  he)  is  the  land  for  which  my  father  laid  out  so  much,  and  all 
to  enrich  me,  and  all  to  bestow  it  on  me,  as  my  inheritance.”  So  the  saints 
admitted  into  the  glorious  sight  of  Christ,  they  take  not  only  a view  of 
Christ,  of  the  essential  glory  of  Christ,  of  the  transactions  of  Christ,  things 
excellent  in  themselves,  but  they  see  all  these  as  to  make  them  happy : they 
say  of  Christ,  and  of  his  actings,  “ These  are  mine,  and  for  my  happiness 

a stranger  may  look  upon  a king,  aud  see  beauty,  and  majesty,  and  glory, 
and  honor  in  him  : but  the  queen  looks  upon  the  king  and  his  beauty  as  her 
own  : so  the  saints  look  upon  the  King  of  heaven,  they  see  Christ,  and  all 
in  Christ,  as  their  own,  to  make  them  happy  forever  and  ever. 

5.  They  shall  “ see  Christ  as  he  is,”  1 John  3 : 2.  But  what,  do  we  not 
“see  him  now  as  he  is?”  Oh  no ! we  now  see  him  not  as  he  is  in  deed 
and  truth,  but  only  as  he  is  in  hear-say  and  report : we  now  see  him  only  as 
he  is  shadowed  out  to  us  in  the  gospel  of  peace;  and  what  is  the  gospel, 
but  the  portraiture  of  the  king,  which  he  sent  to  another  land,  to  be  seen 
by  his  bride?  So  kings  and  queens  on  earth  woo  one  another;  whilst  the 
bride  is  on  earth,  she  never  seeth  him  as  he  is  in  his  best  Sabbath-royal 
robe  of  immediate  glory,  she  seeth  him  rather  by  the  second  hand,  i.  e.  by 
messengers,  words,  and  meditation,  he  rather  sends  his  portraiture,  than 
comes  himself ; but  in  heaven  the  saints  “ see  him  as  he  is,”  they  see  Christ 
himself  in  his  own  very  person,  they  see  the  red  and  white  in  his  own  face, 
they  see  all  the  inside  of  Christ,  and  thousands  of  excellencies  shall  then  be 
revealed,  that  we  see  not  now,  the  mysteries  of  that  glorious  ark  shall  then 
be  opened,  his  incarnation,  his  two  natures  in  one  person,  his  suffering  as 
man,  and  his  sitting  in  the  seat  of  God  as  God,  all  these  shall  be  seen. 

6.  They  shall  see  Christ  without  interruption,  and  without  intermission 
to  all  eternity.  If  once  the  eye  be  set  on  the  face  of  Jesus  Christ,  it  will 
never  be  taken  off  again.  Some  conceive  this  to  be  the  reason  why  the 
saints  in  heaven  can  never  fall  away,  because  they  shall  have  a continual 
view  of  Christ  as  God  : surely  to  have  but  one  glimpse  of  Christ  in  this  re- 
spect, though  it  were  gone  presently,  it  were  a great  happiness  beyond  all 
that  the  world  affords : it  was  sometimes  the  desire  of  a philosopher  to  see 
the  nature  of  the  sun,  though  he  were  to  be  burnt  by  it ; so  if  Christ  should 
but  grant  us  this  happiness,  “ You  shall  come  to  see  me,  but  the  sight  of 
me  will  destroy  you,”  this  were  a desirable  thing : but  to  have  such  an  ex- 
cellent glorious  sight  as  shall  never  end,  that  Christ  should  not  only  pass  by, 
but  stand  still,  so  as  the  soul  shall  never  lose  his  sight;  O how  glorious  is 
this  ! If  a man  do  but  look  upon  a delightful  object,  he  is  loath  to  have  the 
eyes  drawn  from  it : surely  the  eyes  of  saints  shall  be  eternally  opened  to 
see  the  divine  nature  of  Christ : turn  them  which  way  they  will,  they  shall 
never  turn  aside  the  busied  eyes  of  their  understanding  from  off  the  Deity 
of  Christ ; he  fills  heaven,  he  is  that  fair  tree  of  life,  the  branches  whereof, 
in  all  these  huge  and  capacious  borders  of  heaven,  have  not  room  to  grow 
in,  “for  the  heaven  of  heavens  cannot  contain  him.”  O the  wonders  of 


LOOKING  UNTO  JESUS. 


657 


CHAP.  I.] 

heaven  ! there  is  Abraham,  Moses,  Elias,  the  prophets,  the  apostles,  and  all 
the  glorified  martyrs,  but  the  saints  have  neither  leisure,  nor  hearts  to  feed 
themselves  with  beholding  creatures;  no,  no : all  the  eyes  of  heaven  (which 
are  a fair  and  numerous  company)  are  upon  (only,  only  upon)  the  Lord 
Jesus  Christ;  the  father  hath  no  leisure  to  look  over  his  shoulder  to  see  his 
son ; the  husband  hath  no  leisure  to  look  over  his  shoulder  to  see  his  wife ; 
Christ  takes  all  eyes  off  from  such  created  things : surely  it  is  enough  for 
the  saints  and  angels  in  heaven  to  study  Christ  for  all  eternity ; it  shall  be 
their  only  labor  to  read  Christ,  to  smell  Christ,  to  hear,  see,  and  taste 
Christ,  to  love,  joy,  and  enjoy  Jesus  Christ  forever  and  ever.  Thus  far  of 
the  second  point,  how  the  saints  shall  behold  the  glory  of  Christ. 

3.  Wherein  is  the  comprehensiveness  of  this  expression,  that  “ the  be- 
holding of  Christ  is  our  all  in  all  ?”  I answer, — 1.  It  comprehends  the  im- 
mediate seeing  and  looking  upon  all  that  majesty  and  glory  which  Jesus 
Christ  hath.  In  this  sense  Paul  took  it  when  he  complained,  “We  walk 
by  faith  not  by  sight,”  2 Cor.  5 : 7,  q.  d.  On  earth  we  have  faith,  and  in 
heaven  we  have  sight : it  is  some  comfort  that  now  I see  Jesus  Christ  by 
faith,  but  comparatively  to  that  sight  which  the  saints  have  in  heaven,  it  is 
as  no  comfort  at  all ; alas ! I am  not,  I cannot  be  satisfied  so  long  as  I am 
absent  from  the  Lord,  I look  upon  myself  as  one  from  home  : and  as  a prince 
in  a strange  land  sits  down  sadly,  because  he  hath  not  the  sight  of  his  father, 
so  I am  forced  to  complain,  “Oil  cannot  see  my  Lord,  I would  fain  be- 
hold him,  I am  a stranger  on  earth,  a pilgrim  in  this  world,  I am  not  where 
I would  be,  I am  absent  from  him  whom  I most  desire  : 0 ! I desire  to  be 
dissolved,  and  to  be  with  Christ;  I walk  with  him  here  on  earth  by  faith, 
but  to  walk  with  him  in  the  streets  of  heaven  by  sight  is  far  better ; 0 ! I 
long,  I pant,  I breathe,  I desire,  I think  every  day  a year,  and  every  year 
an  age,  till  I be  in  heaven,  at  home,  in  my  father’s  arms,  that  I may  behold 
and  see  him,  and  that  immediately,  I say  immediately  in  his  glory.”  This 
is  one  way  of  beholding  Christ,  it  is  an  immediate  sight. 

2.  It  comprehends  the  fruition  and  enjoyment  of  Christ  in  his  glory. 
Surely  the  saints  shall  not  be  mere  idle  spectators  of  the  glory  of  Christ, 
but  they  shall  enjoy  him,  and  be  taken  into  fellowship  with  him  : it  was 
said  of  Moses,  that  he  did  see  the  land  of  Canaan,  but  he  was  not  admitted 
into  it;  it  is  otherwise  with  the  saints,  they  shall  see  heaven,  and  they  shall 
enter  into  heaven,  “ Come  thou  faithful  servant,  and  enter  into  thy  master’s 
joy,”  not  only  behold  it,  but  enter  into  it;  they  must  behold  Christ,  and 
take  possession  of  Christ,  and  enjoy  him  as  their  own,  and  thus  the  word  to 
see,  or  behold,  is  often  used  in  Scripture,  “Except  a man  be  born  again  he 
cannot  see  the  kingdom  of  God,”  John  3 : 3,  i.  e.  he  cannot  enjoy  it;  and 
“ Father,  I will,  that  those  whom  thou  hast  given  me  be  with  me  where  I 
am,  that  they  may  behold  my  glory,”  John  17  : 24,  i.  e.  that  they  may  en- 
joy my  glory;  for  Christ  is  nut  only  glorious  in  himself,  but  he  is  the  spring 
of  glory  unto  others;  now,  in  this  respect,  more  especially  is  Christ  our  all 
in  all;  he  is  all  in  himself,  and  if  we  enjoy  him,  he  is  “all  in  all”  unto 
us : to  see  a little  into  the  state  and  condition  of  the  saints  in  glory  in  this 
enjoyment  of  Christ : 

1.  They  possess  Christ  as  their  own,  they  go  to  Christ,  and  they  lay  hold 
on  him,  saying,  “ Thou  art  mine.”  It  was  indeed  the  language  of  the 
spouse  whilst  yet  on  earth,  “ I am  my  beloved’s  and  my  beloved  is  mine.” 
There  is  a right  and  a propriety  made  over  to  her,  in  her  betrothing  unto 
Christ;  but  after  the  solemnity  of  the  marriage  is  over,  the  possession  is 
then  more  full;  when  once  the  spouse  comes  to  behold  Christ  in  his  king- 
dom, she  may  then  go  boldly  to  her  beloved,  and  say,  “ All  I see  is  my 
own,  I had  thee  in  hope,  but  now  hope  is  vanished,  and  actual  enjoyment 
comes  in  its  place;  lo  I now  I have  thee  in  my  eye.  and  in  my  heart,  and  in 
42 


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[BOOK  Y. 

my  hands,  and  in  my  arms,  and  as  nothing  shall  separate  us  now,  for  all 
our  enemies  are  trodden  under  foot,  so  never  will  I part  with  thee,  so  far  as 
to  be  out  of  my  eye,  I will  still  behold  thee,  and  in  beholding  I will  still 
possess  thee,  for  thou  art  mine  own.” 

2.  They  have  the  use  of  what  they  possess,  and  this  is  an  infinite  good  to 
the  saints,  they  shall  not  only  possess  Christ,  but  they  shall  have  what  use 
they  will  of  Christ,  and  of  all  in  Christ;  they  shall,  as  they  please,  make 
use  of  his  humanity,  and  of  his  Deity,  of  his  glorious  essence,  and  of  his 
glorious  attributes ; 0 wonder  ! that  a saint  should  come  to  Christ,  and  say, 
“ 0 my  Lord,  thou  art  mine,  and  my  pleasure  is  to  make  use  of  thy  wis- 
dom, power,  and  mercy and  that  Christ  should  reply  and  say,  “ Welcome, 
sweet  soul,  use  me  and  all  my  glory  as  thou  pleasest.”  Why,  thus  it  is, 
even  as  a friend  will  say  to  his  friend,  “ Make  use  of  all  that  I have  as  your 
own  ;”  so  will  Christ  come  to  his  saints,  and  bid  them  make  use  of  all  his 
riches,  glory  and  excellency,  even  as  they  will,  even  to  the  utmost  that  they 
are  capable  of. 

3.  They  have  the  sweet  and  comfort  of  all  they  use,  and  this  makes  up 
a complete  enjoyment.  In  things  below,  we  may  have  the  possession  of 
them,  and  the  use  thereof,  but  if  we  have  not  the  sweet  and  comfort  of  that 
we  use,  we  cannot  be  said  truly  or  fully  to  enjoy  those  things;  what  is  the 
possession  and  use  of  meat  and  drink,  if  we  taste  not  the  sweet  of  them  ? 
Hence  God  is  said  “ to  give  us  all  things  richly  to  enjoy ;”  no  creature  can 
give  us  richly  to  enjoy  another;  one  may  give  us  such  and  such  things 
wherein  there  may  be  comfort,  but  he  cannot  give  us  comfort  in  such  things, 
it  is  only  God  that  can  give  us  that;  it  is  so  with  the  saints  in  glory,  God 
gives  them  all  things,  yea,  Christ  gives  himself  to  them,  as  “all  in  all,”  to 
enjoy  him  richly,  fully,  sweetly,  to  the  very  uttermost.  This  is  another 
way  of  beholding  Christ,  it  is  a fruition  or  enjoyment  of  Christ,  wherein, 
and  whereby  he  is  our  “all  in  all.” 

4.  It  comprehends  all  the  effects  and  consequents  of  such  a beholding 
of  his  glory,  which  are  infinite  delight  and  complacency  in  the  will,  and  ail 
praise  and  thanksgiving  in  the  mouths  of  his  saints.  For  the  first,  It  is 
disputed,  whether  eternal  happiness  be  more  in  the  acts  of  the  understand- 
ing, or  of  the  will  ? And  some  conclude,  that  it  is  principally  in  the  will, 
because  that  is  an  active  appetite  and  predominant  in  a man,  indeed  the 
whole  of  a man.  Oh  ! the  jov,  delight,  and  complacency  that  will  arise  in 
the  will,  upon  the  seeing  and  beholding  of  Jesus  Christ!  they  shall  delight 
infinitely  in  the  essential  glory  of  Christ,  and  in  the  declared  glory  of 
Christ;  they  shall  delight  in  all  that  glory  that  is  reflected  upon  Christ  by 
all  his  creatures  in  heaven  ; they  shall  delight  in  his  presence,  and  in  his 
love  ; “ Christ  is  all  delights,”  and  how  then  shall  they  but  delight  in 
Christ  ? For  the  second,  As  they  delight  in  their  wills,  so  will  their  mouths 
be  filled  with  praises : we  read  of  saints  and  angels  continually  praising 
God  in  heaven,  there  shall  be  none  of  our  duties  of  mourning,  fasting,  pray- 
ing and  humbling  ; the  acts  of  patience  and  justifying  faith  shall  cease  in 
heaven  ; but  the  duty  of  praising  and  glorifying  God  will  continue  to  all 
eternity.  Methinks  I see  the  saints  following  the  Lamb : methinks  I hear 
the  familiar  converse  betwixt  Christ  and  them,  as  Christ  opens  himself  to 
them,  so  they  to  him : First,  He  begins,  “Oh!  my  dear  saints,  you  are 
they,  for  whom,  before  all  time,  I decreed  this  heaven,  and  now  you  see  the 
execution  of  my  decrees;  whilst  the  world  stood,  I was  still  carrying  on  the 
work  of  your  salvation,  either  in  doing  or  suffering,  or  in  successive  works, 
applying  my  doings  and  sufferings,  my  active  and  passive  obedience  to  your 
persons;  and  now  the  world  is  at  an  end,  you  see  the  end  of  my  work,  and 
the  end  of  your  faith,  which  is  the  eternal  salvation  of  your  souls;  Oh  ! 
now  I have  my  wish,  and  you  have  your  happiness ; here  you  and  I will 


CHAP,  n.] 


LOOKING  UNTO  JESUS. 


659 


live  together,  that  I may  for  ever  behold  you,  and  that  you  may  for  ever 
behold  me  and  my  glory. ” Which  no  sooner  said,  hut  methinks  I hear  all 
those  innumerable  saints  in  heaven  to  answer,  “ Worthy  is  the  Lamb  that 
was  slain,  to  receive  power,  and  riches,  and  wisdom,  and  strength,  and  honor, 
and  glory,  and  blessing/’  Rev.  5 : 12.  “And  therefore  unto  him  that  loved 
us,  and  washed  us  from  our  sins  in  his  own  blood,  and  hath  made  us  kings 
unto  God  and  his  Father,  to  him  be  glory  and  dominion  for  ever  and  ever, 
Amen,”  Rev.  1 : 5,  0.  Yea,  methinks  I hear  every  creature  in  heaven  say, 
“Blessing,  honor,  glory,  and  power  be  unto  him  that  sitteth  on  the  throne, 
and  unto  the  Lamb  for  ever  and  ever,  Amen,”  Rev.  5 : 13.  Why,  this  is 
their  continual  work  in  heaven,  they  have  nothing  else  to  do,  but  with  joy 
and  gladness  to  sing  forth  the  praises  of  G-od,  and  of  Christ,  and  that  his 
mercy  endureth  for  ever.  And  this  likewise  is  comprehended  under  that 
notion  of  the  saints,  “beholding  of  Christ,”  which  completely  makes  up 
the  proportion  asserted,  “ That  Christ,  or  the  glory  of  Christ,  which  the 
saints  shall  behold  to  all  eternity,  is  their  all  in  all.” 

Thus  far  we  have  propounded  the  object,  which  is  Jesus  carrying  on  the 
salvation  of  his  saints,  in  his  coming  again  to  earth,  and  taking  them  up 
with  himself  and  his  angels  into  heaven  : our  next  work  is  to  direct  you 
how  to  look  unto  Jesus  in  this  respect,  and  then  we  have  done. 


CHAPTER  II. 

Sect.  I.  — Of  knowing  Jesus  as  carrying  on  the  great  work  of  our  salva- 
tion in  his  second  coming. 

What  looking  is,  and  what  it  contains,  we  have  often  heard,  and  that 
in  these  respects  we  may  look  on  Jesus, 

1.  Let  us  know  Jesus,  carrying  on  the  saints’  salvation  in  his  second 
coming,  and  taking  them  to  heaven.  Many  glorious,  excellent  things, 
many  precious  passages,  many  high  and  heavenly  carriages  are  in  this 
transaction  : Is  it  not  of  high  concernment,  that  he  that  now  sits  at  God’s 
right  hand  interceding  for  us,  should  thence  come  again  to  judge  the 
world,  aud  after  judgment  take  up  his  saints  with  him  into  glory?  Can  we 
read  of  the  several  actings  of  this  general  assize,  and  not  desire  to  read  on 
still  ? Nay,  is  not  all  our  reading  mixed  with  admiration  of  every  passage  ? 
Come  ! wonder,  and  sit,  and  pause,  and  stop  at  every  word ; stay,  and  won- 
der, aud  adore  that  light,  which  appears  in  any  beam  of  truth,  and  in  the 
admiration  of  that  truth  which  doth  appear,  cast  thyself  down  at  the  feet 
of  Christ,  and  cry  out,  “ 0 the  depth  of  glory,  and  majesty,  and  goodness, 
aud  grace  in  thee  ! 0 the  riches  of  love,  that  thou  shouldst  let  out  thyself 
in  these  several  admirable  dispensations  !”  Come,  be  exact  in  this  study, 
gather  up  all  the  crumbs  and  filings  of  this  gold;  the  least  beams  of  the 
glory  of  Christ,  (especially  as  it  shines  and  glitters  at  his  second  coming,) 
have  so  much  light,  and  love,  and  splendor  in  them,  as  that  they  will  'be 
very  sweet  to  look  upon  them  : every  piece  or  part  of  this  knowledge  will 
be  of  very  special  use  and  worth ; yea,  the  low  and  imperfect  knowledge 
of  this  mystery  is  of  infinite  more  value  than  the  high  and  perfect  know- 
ledge of  ten  thousand  things  besides.  And  one  thing,  (0  my  soul !)  let 
me  tell  thee,  it  is  possible  to  thee  to  attain  a very  sweet  and  satisfactory 
degree  of  this  very  knowledge.  And  therefore  study  close,  run  over  again 
all  that  hath  been  spoken,  and  dig  yet  deeper  into  that  glorious  mine ; con- 
tent not  thyself  with  a bare  discovery  of  that  gold  ore,  which  is  only  upon 


660 


LOOKING  UNTO  JESUS. 


[BOOK  Y. 

the  superfices  or  top  of  the  mine,  but  go  so  far  as  to  find  out  the  inward, 
spiritual,  and  experimental  knowledge,  which  the  saints  by  the  light  of 
the  Spirit,  may  come  to  attain.  0 ! study  Christ  in  his  second  coming  to 
judgment. 

Sect.  II. — Of  considering  Jesus  in  that  respect. 

2.  Let  us  consider  Jesus  carrying  on  this  work  of  salvation,  at  his  second 
coming.  It  is  not  enough  to  know,  but  we  must  meditate,  and  seriously 
consider  of  it.  A mere  student  may  know  Christ,  and  study  Christ,  as  he 
knows  and  studies  other  things ; he  may  heap  together  many  notions  con- 
cerning Christ,  and  his  coming  to  judgment,  but  he  hath  no  impression  of 
the  holiness  of  Christ  upon  his  heart ; and  in  this  respect,  he  is  a stranger 
to  Christ,  and  to  all  his  actings ; alas  ! he  studies  Christ,  but  he  doth  not 
rightly,  seriously,  and  inwardly  consider  of  Christ ; he  doth  not  look  unto 
Jesus,  as  one  that  looks  to  his  pattern,  or  as  one  that  looks  to  his  refuge, 
hope  and  help : true  and  spiritual  consideration  is  a serious  matter;  it  is  not 
some  few  and  fleeting  thoughts  that  are  the  discharge  of  this  work,  but 
thoughts  resting,  dwelling,  fixing,  and  staying  upon  Christ,  until  they  come 
to  some  profitable  issue  : 0 ! it  is  another  manner  of  business  than  many 
are  aware  of,  it  is  a thinking  with  thought  upon  thought,  it  is  a reiteration 
and  multiplication  of  the  thoughts  of  the  mind  upon  the  subject  propounded, 
so  the  scripture  expresseth  it,  “ I looked  on  all  the  works  that  my  hands  had 
wrought;”  and  in  the  next  verse,  “ I returned  to  see,”  Eccl.  2 : 11,  12. 
He  looked  upon,  and  considered  his  works,  and  he  returned  to  behold  them  ; 
he  thought  on  them  before,  but  now  he  returned  to  think ; he  renewed  his 
thoughts  upon  the  matter,  and  took  a new  view  of  them.  Indeed  when  the 
understanding  works  seriously  and  spiritually,  it  will  fetch  things  into  sight, 
and  not  only  so,  but  it  will  hold  them  there,  and  fasten  upon  them,  and  when 
they  are  gone,  it  will  fetch  them  again,  “ My  soul  hath  them  still  in  remem- 
brance,” Lam.  3 : 20.  My  soul  in  remembering  doth  remember  them,  and 
will  not  off  till  the  end  be  obtained ; so  a man  eyes  Christ,  till  he  have 
more  of  Christ,  more  of  his  presence,  and  more  of  his  light,  and  more  of 
his  favor,  and  more  of  his  image.  0 ! let  this  be  our  work,  let  us  consider 
Jesus  in  reference  to  his  second  coming  to  judgment.  And  that  we  may  do 
it  in  order, 

1.  Consider  Christ’s  preparing  for  judgment;  realize  it,  as  if  thou  sawest 
or  heardest  the  same  ; no  sooner  the  time  determined  which  God  hath  ap- 
pointed, but  Christ  commands,  “ Make  ready  ye  angels  to  wait  upon  me, 
and  make  ready  ye  glorious  souls  that  now  are  with  me ; it  is  the  Father’s 
pleasure,  and  it  is  my  pleasure  to  go  down  into  the  nether  world,  and  to  call 
before  me  all  the  men  and  women  that  ever  lived  in  it ; there  will  I pass 
my  doom  upon  all  flesh,  and  reward  every  one,  good  and  bad,  according  to 
his  works.”  Oh!  what  a shout  may  I imagine  in  heaven  at  this  news? 
What  joy  is  in  the  souls  of  saints,  that  now  they  must  go  to  their  bodies, 
and  enter  into  them,  that  both  their  souls  and  bodies,  which  sometimes  lived 
together,  may  now  dwell  together  with  Christ  in  glory,  and  never  part 
more  ? If  those  that  live  on  earth  are  commanded  by  Christ,  “ To  lift  up 
their  heads  because  their  redemption  draweth  nigh ;”  how  much  more  shall 
they  joy  in  heaven,  who  also  have  “ waited  for  the  adoption,  to  wit,  the  re- 
demption of  their  bodies?”  Rom.  8:23.  That  now  the  long-looked  for 
day  is  come,  it  is  come;  0 ! the  exultation  of  the  saints  and  angels  at  these 
tidings  ! this  is  worthy  of  a pause,  a Selah  to  be  set  upon  it. 

2.  Consider  Christ’s  coming  to  judgment.  All  now  in  readiness,  the  Son 
of  God  comes  forth  with  all  his  glorious  attendants,  11  For  the  Son  of  man 
shall  come  in  the  glory  of  his  Father  with  his  angels,”  Matth.  16  : 27,  aud 
with  the  souls  of  saints,  that  for  a time  have  been  in  paradise.  Oh  ! what 


LOOKING  UNTO  JESUS. 


661 


CHAP.  II.] 


a goodly  sight  is  here  ! In  this  meditation  I may  see  with  John,  “ the  new 
Jerusalem  coming  down  from  God  out  of  heaven,  prepared  as  a bride 
adorned  for  her  husband,”  Rev.  21  : 2.  Down  comes  Christ,  and  down 
come  the  angels,  and  down  come  the  spirits  of  the  just  made  perfect ; and 
as  they  come  along,  see  how  they  shake  the  heavens,  and  dim,  and  darken 
the  very  lights  of  heaven  ; see  what  a flood  of  fire  goes  before  them,  see 
how  they  pass  into  the  cloud,  where  Christ  makes  a stand,  and  erects  a 
throne  for  himself  to  sit  on.  Sure  it  will  be  a gilded  glorious  cloud,  when 
Christ, 'with  all  his  celestial  servants,  shall  sit  upon  it ; a morning’s  cloud, 
gilded  with  the  beams  of  the  sun,  is  admirably  fair  and  shining ; but  what 
a shining  cloud  is  that,  where  the  Sun  of  righteousness,  with  all  his  morn- 
ing stars,  do  sit  and  shine  ? Here  is  enough  to  dazzle  my  eyes,  and  take 
up  my  thoughts.  0 my  soul  think  on  it ! 

3.  Consider  Christ’s  summons  of  the  elect  to  come  under  judgment.  No 
soouer  in  the  cloud  but  “ he  shall  send  his  angels  with  a great  sound  of  a 
trumpet,  and  they  shall  gather  together  his  elect  from  the  four  winds,  from 
one  end  of  heaven  to  the  other,”  Matth.  24  : 31.  Will  not  this  be  a strange 
sight,  to  see  Christ  a coming,  with  trumpets  sounding  before  him,  causing 
all  the  dead  to  waken  out  of  their  sleeps  of  death  ? The  very  sound  of 
this  trumpet  was  ever  in  Jerome’s  ears,  “Arise,  ye  dead,  and  come  to  judg- 
ment,” and  no  question  but  their  ears  shall  be  filled  with  the  blast  thereof; 
the  trumpet  shall  sound  that  shall  be  heard  over  all  the  world,  and  then 
shall  the  dead  arise  out  of  their  graves,  and  every  saint’s  soul  shall  re-enter 
into  his  own  body,  by  virtue  of  the  resurrection  of  Christ  their  head.  Can 
I pass  this  meditation  without  some  reflection  on  myself?  0 my  soul! 
how  joyfully  will  thou  greet  thy  body,  when  thou  shalt  enliven  it  again  ? 
How  wilt  thou  say,  0 my  dear  sister  ! whom  I left  behind  me  in  the  dust 
when  I went  to  heaven,  how  sweet  is  thy  carcass,  how  comely  is  thy  coun- 
tenance ? How  do  I enter  into  thee,  and  animate  thee,  and  I will  never 
more  leave  thee ; thou  wast  my  yoke-fellow  in  the  Lord’s  labors,  and  my 
companion  in  persecution  and  wrong ; now  shall  we  enter  together  into  our 
Master’s  joy  ; see,  lift  up  thy  head,  behold,  Jesus  Christ  yonder,  sitting  in 
the  cloud,  and  lo  ! here  the  angels  waiting  on  us,  and  coming  to  take  us 
with  the  rest  of  the  saints  into  the  air,  to  meet  our  Redeemer  there.  Could 
I but  realize  this  summons,  this  resurrection,  this  meeting  of  the  soul  and 
body,  and  going  with  the  angels  into  the  judgment-seat,  oh  ! how  would  it 
work,  and  what  work  would  it  make  within  ? 

4.  Consider  Christ  and  the  saints  meeting  at  the  judgment-day  ? Oh  ! 

how  shall  the  saints  look,  and  stare,  and  gaze  at  the  beauty  of  Jesus  Christ  ? 
Oh  ! how  will  they  break  out  into  admiration  at  the  first  view  of  those 
glories,  which  never  before  appeared  on  this  side  heaven  ? Is  not  this  he 
(will  they  say)  of  whom  we  read  so  often,  That  he  was  fairer  than  the  sons 
of  men  ? That  he  was  white  and  ruddy,  the  chiefest  among  ten  thousands, 
That  his  countenance  was  as  Lebanon,  excellent  as  the  cedars,  glorious  as 
when  the  sun  shineth  in  his  strength  ? But  was  ever  the  half  told  us,  of 
what  now  we  see  and  behold  ? 0 the  super-excellent  transcendent  beauty 

of  this  Sun  of  righteousness  ? 0 the  treasures  of  loveliness  in  this  Jesus 

Christ  never  seen  before  ? and  thus  as  they  admire,  so  they  adore ; now 
they  begin  those  Hallelujahs  that  never,  never  shall  have  an  end  ; they  fall 
at  the  feet  of  Christ,  and  the  Lord  Christ  takes  them  up  with  his  hands, 
and  folds  them  in  his  arms  : oh  ! what  mutual  reciprocal  salutations  are 
these  betwixt  Christ  and  his  members  ? Oh  my  head  ! and  oh  my  body  ! 
oh  my  husband  ! and,  oh  my  spouse  ! oh  my  dear  ! and,  oh  my  darling ! 
never  two  lovers  met  with  such  heat  of  love  as  Christ  and  his  saints ; 
“ Come,  saith  Christ,  and  sit  you  down  here  at  my  right  hand,  and  let  the 
world  be  on  my  left  hand ; it  was  otherwise  with  you  in  your  life-time,  my 


662  LOOKING  UNTO  JESUS.  [BOOK  V. 

gold  and  my  jewels  were  then  cast  in  the  dust : you  were  then  clothed  with 
infamy,  and  the  vilest  of  men  were  then  gilded  with  honor  : but  now  I will 
set  all  right,  now  the  dust  shall  be  swept  away,  and  the  jewels  of  my  king- 
dom shall  be  gathered  up;  now  the  goats  shall  be  driven  into  the  desert, 
and  you,  who  are  the  sheep,  shall  be  brought  into  my  fold.”  Oh  my  soul ! 
what  a meeting  is  this  ? What  a sight  will  this  be  to  behold  the  saints  in 
this  condition,  and  thyself  amongst  them  ? Couldst  thou  but  realize  this  one 
very  passage,  it  were  enough  to  quench  thy  lust,  and  to  kindle  a flame  of 
pure  love  in  thy  heart  to  Jesus  Christ;  it  is  a quickening,  rousing,  raising, 
rejoicing  consideration. 

5.  Consider  Christ’s  sentencing  his  saints  to  eternal  glory.  Then  shall 
the  books  be  opened,  and  all  the  good  works  of  the  saints  shall  be  revealed 
and  made  known  ; and  then  shall  the  judge,  from  his  throne  of  Majesty, 
(in  the  sight  and  hearing  of  all  the  world),  pronounce  that  sentence,  “Come, 
ye  blessed  of  my  Father,  inherit  the  kingdom  prepared  for  you  from  the 
foundation  of  the  world,”  Matth.  25:34,  q.  d.  “Come  my  saints,  come 
with  me  into  glory ; come  now  from  labor  to  .rest,  from  disgrace  to  glory, 
from  the  jaws  of  death,  to  the  joys  of  eternal  life;  for  my  sake  ye  have 
been  railed  on,  reviled  and  cursed;  but  now  it  shall  appear  to  all  those 
cursed  Esaus,  that  you  are  the  true  Jacobs  that  shall  receive  the  blessing, 
and  blessed  shall  you  be ; come  now  and  possess  with  me  the  inheritance 
of  heaven,  where  you  shall  be  for  love,  sons;  for  birth-right,  heirs;  for 
dignity,  kings;  for  holiness,  priests  : come,  you  may  boldly  enter  in,  for  my 
Father  hath  prepared  and  kept  it  for  you,  ever  since  the  first  foundation  of 
the  world  was  laid. 

0 my  soul  ? dost  thou  not  remember,  when  sometimes  thou  hast  been  at 
the  feet  of  Christ  in  the  beauty  of  holiness,  and  there  tookest  in  those 
droppings  of  his  Spirit,  which  were  better  to  thee  than  the  feasts  of  kings? 
Dost  thou  not  remember,  when  sometimes  thou  hast  had  the  very  beams 
of  light  darted  from  the  face  of  Jesus  Christ,  when  he  whispered  to  thy 
soul  the  forgiveness  of  thy  sins,  saying,  “ Fear  not,  thy  sins  shall  not  hurt 
thee,  I am  thy  salvation  ?”  0 what  joy  was  then  ! what  meltings,  movings, 
stirrings,  leapings  of  heart  were  then  in  thy  bosom  ! but  was  that  joy  any 
thing  to  this,  or  to  be  compared  with  this?  That  was  a drop,  but  here  is 
an  ocean,  here  is  fulness  of  joy;  oh  ! what  leapings  of  heart,  what  ravish- 
ments will  be  within,  when  thou  shalt  see  thyself  in  the  arms  of  Christ, 
and  shalt  receive  words  of  life  from  the  mouth  of  Christ,  in  the  face  of  all 
the  world  ? What  a thing  will  this  be,  when  Christ  shall  pass  a sentence 
of  death  on  others,  and  speak  words  of  life  unto  thee  ? When  thou  shalt 
see  him  frowning  upon  the  world,  (and,  oh  ! those  frowns  will  break  the 
heart)  and  shall  behold  him  smiling  in  the  fulness  of  his  love  upon  thy- 
self? that  Christ  at  such  a time  should  be  delighting  thee  with  all  the 
embraces  of  love,  and  with  this  sweet  invitation  to  heaven,  “ Come  thou 
blessed,  inherit  the  kingdom,”  it  were  enough  to  spirit  a soul  half  dead : 
the  very  meditation  of  this  must  needs  be  sweet. 

6.  Consider  Christ  and  the  saints  judging  the  rest  of  the  world.  No 
sooner  are  the  saints  sentenced,  but  Christ  turns  to  the  wicked,  and  bids 
them  “go  into  everlasting  fire;”  in  which  sentence  the  saints  shall  join 
with  Christ  himself;  “Do  ye  not  know  that  the  saints  shall  judge  the 
world  ?”  1 Cor.  6 : 2.  When  the  saints  appear,  it  is  not  only  by  a sum- 
mons, but  with  commission  ; not  only  to  be  judged,  but  to  judge ; not  only 
shall  they  stand  at  Christ’s  right  hand,  but  they  shall  sit  down  on  the 
throne  of  the  Son  of  God,  to  judge  the  wicked  angels  and  the  world.  0 
the  torment  ! 0 the  vexation  of  men  and  devils,  when  they  shall  see  those 
very  men  whom  they  scorned,  oppressed  and  persecuted,  to  be  now  advanced 
not  only  to  glory,  but  to  be  their  judges!  it  is  as  if  some  nobleman  had 


CHAP.  II.] 


LOOKING  UNTO  JESUS. 


663 


•wronged  some  poor  man,  and  that,  the  king  should  therefore  deliver  the 
nobleman  unto  the  poor  man  to  take  his  own  revenge.  “ Surely  the  un- 
godly shall  see  this,  and  be  grieved ; he  shall  gnash  with  his  teeth  for 
indignation,  and  melt  away,”  Psal.  112  : 10.  But  on  the  contrary,  “The 
righteous  shall  rejoice  when  he  seeth  the  vengeance,  he  shall  wash  his  feet 
in  the  blood  of  the  ungodly,”  Psalm  58  : 10. 

0 my  soul,  dost  thou  believe  this  truth  ? And  art  thou  confident  that 
thou  shalt  sit  with  Christ  on  his  very  throne  to  judge  the  world  ? Why 
then  be  joyful  in  afflictions,  exercise  thou  patience  in  the  censures  and 
judgments  of  the  world,  know  thou  for  thy  comfort  that  there  is  a turn 
and  time  of  judging,  and  therefore  say,  “ With  me  it  is  a small  matter  that 
I should  be  judged  of  you,  or  of  man’s  judgment,”  as  the  original  hath 
it,  “ of  man’s  day,”  1 Cor.  4:3.  Is  it  not  enough  to  command  patience, 
if  God’s  day  be  at  hand,  when  I shall  judge  my  unjust  judges?  Hark 
what  the  apostle  saith,  “ Be  patient,  brethren,  unto  the  coming  of  the 
Lord,  behold,  the  husband-man  waiteth  for  the  precious  fruit  of  the  earth, 
and  hath  long  patience  for  it,  until  he  receive  the  early  and  latter  rain  : be 
ye  also  patient,  stablish  your  hearts  ; for  the  coming  of  the  Lord  draweth 
nigh.  Behold,  the  judge  standeth  before  the  door,”  James  5 : 7,  8,  9. 
Come,  exercise  patience,  let  the  world  be  judging;  if  they  will  needs 
slander,  reproach  and  persecute  thy  soul,  they  had  better  abuse  any  judge 
on  earth  than  thee;  though  thou  art  the  poorest,  weakest,  meanest  of  God’s 
saints  upon  the  earth,  they  will  know  one  da}7,  that  they  have  abused  their 
own  judge  in  abusing  thee;  and  therefore  be  thou  quiet,  silent,  patient. 
Say  as  David,  “ Let  him  alone,  and  let  him  curse,  yea,  let  him  judge,  for 
the  Lord  hath  bidden  him  : it  may  be  the  Lord  will  look  on  mine  affliction, 
and  will  requite  good  for  his  judging  this  day;  this  is  his  day,  but  the  day 
of  the  Lord  is  my  day,  and  then  shall  I sit  with  Christ  on  his  throne  to 
judge  the  world.”  Oh  the  sweet  that  I may  suck  from  the  honey-comb, 
of  Christ  and  his  saints  judging  the  world  ! 

7.  Consider  Christ  and  his  saints  going  up  into  heaven.  No  sooner 
hath  he  done  his  work  with  the  world,  and  sent  them  away,  but  then  he 
shall  conduct  all  his  flock  like  a faithful  shepherd  to  their  fold;  then 
shall  he  go  with  all  his  troops  following  him  into  heaven.  Hath  not  Christ 
said  so?  “ If  I go  away,  I will  come  again,  and  receive  you  unto  myself, 
that  where  I am,  there  you  may  be  also,”  John  14  : 3.  0 those  songs  of 

joy,  and  shouts  of  praise  that  will  fill  the  world  at  that  day  ! and  thus  as 
they  go  along,  heaven  opens  unto  them,  and  they  enter  in ; what  welcomes 
they  have  there  is  past  my  telling ; if  we  may  imagine  and  guess.  0 the 
welcome  that  Christ  will  give ! “ Come  my  spouse,  and  come  my  dear, 

come  all  my  saints  ; here  be  those  mansions  that  I went  before  to  prepare 
and  make  ready  for  you ; here  be  those  everlasting  habitations  wherein 
you  and  I will  dwell  together;  here  is  your  Father’s  house,  the  building 
of  the  wall  is  all  of  jasper,  and  the  worst  piece  of  it  is  all  pure  gold, 
like  unto  clear  glass,  Rev.  21  : 18.  Why  this  is  your  home,  your  house 
made  without  hands;  here  you  and  I will  spend  our  time,  eternity  itself, 
in  joying,  enjoying  aud  beholding  each  other.  And  as  thus  Christ  salutes 
them,  so  will  the  angels,  those  created  citizens  of  heaven,  salute  them 
too;  for  if  joy  be  in  heaven  at  the  conversion  of  one  sinner,  what  joy  will 
there  be  at  the  glorification  of  all  the  saints  ? What  welcome  entertain- 
ment will  the  angels  give  to  these  new  guests  at  their  first  entrance  into 
heaven  ? 

0 my  soul ! if  thou  art  one  of  them  that  shall  have  this  welcome,  what 
wilt  thou  say  when  thou  art  admitted  in  thither,  if  weeping  were  in  heaven 
wouldst  thou  not  weep  for  joy  ? Sure  these  things  are  no  fictions  of  man’s 
brain,  but  truths  and  realities;  and  as  they  are  true  and  real,  so  they  are 


664 


LOOKING  UNTO  JESUS. 


[BOOK  V. 


exceeding  full  of  joy;  all  the  excellencies  of  this  world  are  hut  a dream  in 
comparison  of  them;  even  the  sun  in  its  brightness  is  but  darkness  to  this 
glory  that  shall  then  be  seen.  Come,  think  over  these  things,  and  he  so 
enlarged  in  thy  thoughts,  that  before  they  go,  thou  mayest  feel  the  sweet, 
and  taste  of  this  goodness  of  the  Lord. 

8.  Consider  all  the  several  transactions  that  will  follow  in  heaven;  then 
will  Christ  present  all  his  elect  to  God  his  Father;  then  will  he  give  in  all 
his  commissions  which  he  hath  received  from  his  Father;  “ Then  will  the 
Son  himself  be  subject  to  the  Father,  that  God  may  be  all  in  all."  I can- 
not stay  to  enlarge  on  these;  only  remember,  though  God  be  all  in  all  that 
excludes  not  Christ,  for  he  also  is  all  in  all  to  all  his  saints,  even  to  all 
eternity;  immediate  visions  and  fruitions  of  Christ  as  God,  is  the  very  top 
of  heaven's  joy  : Christ  is  all  in  all ; Christ  is  the  centre  of  heaven's  happi- 
ness; Christ  is  the  well-spring  that  fills  the  capacities  of  saints  and  angels; 
Christ  is  the  object  of  happiness  itself;  there  is  as  much  happiness  in  Christ 
as  happiness  is;  whatever  belongs  to  glory  is  in  Christ,  “in  him  dwelletb 
all  the  fulness/'  Whatever  excellency  is  in  heaven,  it  is  in  Christ,  not 
only  in  perfection,  but  connexion  ; for  all  those  excellencies  meet  together, 
and  rest  in  Christ.  Christ  is  all  good  things  to  all  his  saints  in  heaven  ; 
he  is  beauty  to  their  eyes,  music  to  their  ears,  honey  to  their  mouths,  per- 
fume to  their  nostrils,  health  to  their  bodies,  joy  to  their  souls,  light  to  their 
understandings,  and  content  to  their  wills;  he  is  time  without  sliding, 
society  without  loathing,  desire  without  fainting,  Alpha  and  Omega,  the  be- 
ginning and  ending;  wanting  both,  needing  neither,  yet  the  author  of  them 
both  : he  is  all  in  all,  from  one,  not  all.  Even  all  the  strength,  wit,  plea- 
sure, virtues,  colors,  beauties,  harmony,  and  goodness  that  are  in  men,  beasts, 
fishes,  fowls,  trees,  herbs,  and  all  creatures,  are  nothing  but  sparkles  of  those 
things  which  are  in  Christ.  Christ  himself  will  then  supply  their  use ; so 
that  the  best  creatures  which  now  serve  the  saints,  shall  not  have  the  honor 
to  serve  them  then ; “ There  will  be  no  need  of  the  sun,  nor  of  the  moon  to 
shine  in  that  city,  for  the  elory  of  God  doth  lighten  it,  and  the  Lamb  is  the 
light  thereof,"  Rev.  21 : 23. 

And  hence  the  beholding  of  Christ  is  the  all  in  all  to  his  glorified  saints; 
this  was  Christ’s  prayer,  “ Father,  I will  that  those  whom  thou  hast  given 
me,  be  with  me  where  I am  ;"  to  what  end  ? “ That  they  may  behold  my 

glory,"  John  17  : 24.  Christ's  heavenly  presence  is  conspicuous,  he  is  not 
present  as  some  things  that  are  not  seen  and  yet  are  present,  but  his  pre- 
sence is,  or  certainly  it  shall  be  conspicuous  to  all  his  saints : when  was 
in  the  world  his  glory  was  covered  under  a mean  outside,  he  was  like  a 
blight  light  in  a dark  lantern,  and  there  were  very  few  that  knew  him  then  ; 
but  in  heaven  he  shall  be  as  a cabinet  opened,  or  as  the  sun  in  his  full 
glory,  “ We  shall  know  him,  as  we  are  known,  and  behold  him  face  to  face; 
we  shall  see  him  as  he  is,"  1 John  8 : 2.  Nor  only  will  he  be  conspicuous, 
but  his  presence  shall  be  vital : a stone  may  be  with  us,  and  seen  clearly, 
but  there  is  little  in  the  sight  of  that : in  the  beholding  of  Christ  there  will 
be  an  acting  of  kindness  upon  the  saints,  there  will  be  visions  with  life  and 
dear  refreshing.  O the  influence  that  the  sight  of  Christ  will  have  on  his 
saints  in  heaven  ! nor  only  will  he  be  conspicuous  and  vital,  but  his  presence 
shall  be  fixed  : he  shall  abide  with  the  saints,  that  they  may  forever  behold 
him.  Oh  1 if  there  were  such  running  after  Christ  in  this  world,  some  get- 
ting on  hills,  and  others  on  trees,  that  they  might  behold  him  when  he 
passed  by,  wbat  will  the  sight  of  Christ  in  heaven  be,  when  he  shall  be 
always  in  the  eye  of  his  saints,  and  never  out  of  sight,  when  they  shall  be 
always  viewing  him,  and  be  always  satisfied  with  that  view?  Nor  only  will 
fie  be  conspicuous,  vital  and  fixed,  but  his  very  presence  shall  transform ; 
“ They  shall  see  his  face,  — and  they  shall  reign  for  ever  and  ever,"  Rev. 


LOOKING  UNTO  JESUS. 


665 


CHAP.  II.] 


22  : 4,  5.  0 the  influence  of  this  sight ! it  is  of  such  a transforming  nature, 

that  to  see  the  King  will  make  kings;  this  vision  of  glory  amounts  unto  a 
fruition  of  glory;  if  ever  thou  art  a spectator  of  Christ,  thou  art  sure  to  be 
a partaker  of  Christ  in  all  his  glory,  “ I shall  be  satisfied  when  I awake 
with  thy  likeness,”  Ps.  17  : 15.  “ It  doth  not  yet  appear  what  we  shall  be  ; 

but  we  Know,  that  when  he  shall  appear,  we  shall  be  like  him  and  why 
so  ? “ For  we  shall  see  him  as  he  is,”  1 John  3 : 2.  And  no  wonder,  for  if 
the  imperfect  beholding  of  his  glory  in  the  glass  of  his  gospel,  “change  the 
soul  into  the  same  image  from  glory  to  glory,”  1 Cor.  13:12,  how  much 
more  shall  the  full  view  of  his  glory  in  heaven  transform  both  the  souls  and 
bodies  of  his  saints  into  a fulness  of  glory?  Here  then,  is  the  top  of  hea- 
ven, here  is  the  all  in  all ; here  is  the  satisfaction  of  souls  to  the  very  utter- 
most ; if  Christ's  glory  in  his  transfiguration  was  so  satisfactory  to  Peter  as 
that  he  desired  his  sight  of  it  might  never  have  end  or  interruption,  “ 0 ! 
it  is  good  to  be  here,  let  us  here  build  tabernacles ;”  and  yet  Peter  was  only 
a spectator  of  this  glory,  for  he  had  himself  no  share  in  it:  0 then  ! what 
infinite  satisfaction  mayest  thou  expect  in  the  beholding  of  Christ’s  glory  in 
heaven,  which  will  be  accompanied  with  an  everlasting  enjoyment?  The 
lustre  of  his  glory  will  be  diffused  unto  all,  so  that  some  shall  enjoy  the 
glory  of  the  sun,  others  of  the  moon,  and  others  of  the  stars.  0 my  soul ! 
if  thou  art  but  a star  there,  yet  if  thou  art  filled  with  that  light  that  comes 
from  the  Sun  of  righteousness,  it  is  enough.  Oh  remember!  Oh  con- 
sider ! Oh  never  forget  this  looking  unto  Jesus  ! as  it  is  thy  duty  on  earth, 
so  it  is  thy  privilege  and  highest  happiness  in  heaven  for  ever  and  ever. 

Sect.  III. — Of  desiring  after  Jesus  in  that  respect. 

3.  Let  us  desire  after  Jesus,  carrying  on  this  work  of  man’s  salvation  at 
his  second  coming.  It  is  true,  many  shrink  at  the  thoughts  of  death  and 
judgment,  and  it  is  a high  pitch  to  desire  the  dissolution  of  ourselves,  and 
of  this  world ; the  best  Christians  are  compounded  of  flesh  and  spirit,  and 
if  the  Spirit  long  to  be  in  heaven,  yet  the  flesh  is  loath  to  leave  this  earth. 
Speak  out,  0 my  soul ! thou  prayest  daily,  “ Come  Lord  Jesus,  let  thy 
kingdom  come;”  but  is  not  the  flesh  afraid,  lest  God  should  hear  thy 
prayers?  Oh  ! that  we  could  loathe  our  loathings  in  that  respect!  oh,  that 
we  could  long  for  this  second  coming  of  Christ  to  judgment ! And  Chris- 
tians, this  is  attainable,  or  otherwise  I should  not  persuade  you  to  it ; “I 
am  in  a strait,  (said  Paul,)  betwixt  two,  having  a desire  to  depart,  and  be 
with  Christ,  which  is  far  better,”  Phil.  1 : 23.  And  this  is  the  voice  of  the 
desolate  bride,  Come,  for  the  Spirit  of  Christ  within  her  saith,  “Come; 
The  Spirit  and  the  bride  say,  Come,”  Rev.  22  : 17.  Yea,  the  whole  crea- 
tion saith,  “ Come,  waiting  to  be  delivered  from  the  bondage  of  corruption, 
into  the  glorious  liberty  of  the  children  of  God  : and  not  only  they,  but  our- 
selves also,  which  have  the  first  fruits  of  the  Spirit;  even  we  ourselves  groan 
within  ourselves,  waiting  for  the  adoption,  to  wit,  the  redemption  of  our 
body,”  Rom.  8 : 21,  23.  Oh  that  we  could  groan  ! Oh  that  we  could 
come  up  to  this  high  pitch,  even  to/sigh  out,  not  our  breath,  but  our  spirits, 
even  to  groan  out,  not  some  vapors,  but  our  hearts  ! 

I know  it  is  suitable  to  flesh  and  blood  to  tremble  at  the  thoughts  of 
judgment,  “When  Paul  reasoned  of  righteousness,  temperance,  and  judg- 
ment to  come,  Felix  trembled,”  Acts  24  : 25.  Weak  Christians  as  well  as 
Heathens,  may  have  many  terrible  fancies  and  notions  of  that  day;  Oh  ! to 
think  of  a time  “When  there  shall  be  a great  earthquake,  when  the  "sun 
shall  become  black  as  sackcloth  of  hair,  and  the  moon  red  as  blood ; when 
the  stars  of  heaven  shall  fall  unto  the  earth,  and  when  the  heavens  shall 
depart  as  a scroll  when  it  is  rolled  together;  and  every  mountain  and  island 
shall  be  moved  out  of  their  places.  When  the  kings  of  the  earth,  and  the 


666 


LOOKING  UNTO  JESUS. 


[BOOK  V. 


great  men,  and  the  rich  men,  and  the  chief  captains,  and  every  bond-man, 
and  every  free-man,  shall  hide  themselves  in  the  dens,  and  in  the  rocks  of 
the  mountains,  and  shall  say  to  the  rocks,  and  to  the  mountains,  Fall  on  us, 
and  hide  us  from  the  face  of  him  that  sitteth  upen  the  throne,  and  from  the 
wrath  of  the  Lamb,  for  the  great  day  of  his  wrath  is  come,  and  who  shall 
be  able  to  stand  ?”  Rev.  6 : 12,  13,  14, 15,  16, 17.  Will  it  not  be  terrible? 
If  the  people  were  so  afraid  when  the  Lord  came  without  such  attendants 
to  give  the  law  upon  Mount  Sinai,  certainly  much  more  terrible  must  such 
a coming  in  this  manner  be,  when  he  shall  come  like  a revenging  judge,  to 
take  an  account  of  the  world,  for  the  keeping,  or  for  the  breaking  of  that 
law. 

In  this  respect,  I wonder  not  at  some  weak  Christians,  that  cry  out,  “ 0 
Lord,  thou  knowest  that  I have  not  desired  this  woful  day.”  A wise  Jew 
was  wont  to  say  from  a deep  foresight  of  the  terror  of  this  day,  u The  Mes- 
siah will  come,  but  Lord  let  me  not  live  to  see  his  coming.”  Now,  to  con- 
quer this  fear,  and  to  abate  such  slavish  terror,  in  such  souls,  Oh  ! that  they 
would  consider  it  in  the  whole  notion  of  it,  not  only  as  it  shall  be  a day  of 
blackness  and  of  terror,  but  as  it  shall  be  also  a day  of  rest  and  of  release. 
Some  are  apt  to  take  it  up  in  the  half  notion  of  it;  they  look  upon  it  only 
as  a day  of  judgment,  and  a day  of  condemnation,  and  so  they  fly  from  it, 
as  from  a serpent;  but  if  they  would  take  it  up  again,  and  look  on  the 
other  side,  the  serpent  would  be  turned  into  a rod.  The  day  which  will  be 
so  dreadful  to  the  ungodly,  and  the  beginning  of  their  misery,  it  will  be  as 
joyful  to  the  saints,  and  the  beginning  of  their  glory. 

Rut  in  what  respect  is  this  day  of  Christ  so  desirable  a day  ? I answer, 
in  these  particulars, 

1.  It  is  “ a day  of  refreshing,”  Acts  3 : 19.  Here  the  saints  work  in  a 
furnace,  u His  fire  is  in  Zion,  and  his  furnace  in  Jerusalem,”  Isa.  31  : 19. 
Rut  Christ  in  his  second  coming,  (when  all  the  world  shall  be  on  fire,)  shall 
fan  wind,  (as  I may  say,)  on  his  saints  to  cool  them  : to  the  wicked  it  is  a 
hot  day,  a day  of  everlasting  burnings;  but  to  the  saints  it  is  a day  of 
cooling,  quickening,  reviving,  and  refreshing. 

2.  It  is  “a  day  of  restoring  of  all  things,”  Acts  3 : 21.  Every  creature 
is  now  in  its  work-day  dress,  all  defiled  with  sin  ; but  at  that  day  there  shall 
be  a restitution  of  all  things;  all  the  disorders  and  ruins  which  sin  hath 
brought  into  the  world  shall  then  be  repaired,  and  man  himself,  whose  sin 
is  the  cause  of  all,  shall  then  be  restored  to  his  original  glory. 

3.  It  is  “a  day  of  the  manifestation  of  the  sons  of  God,”  Rom.  8 : 19. 
Then  shall  it  be  known  who  are  true  saints,  and  who  are  reprobates : here 
we  live  in  confusion,  and  in  our  most  refined  churches,  (if  we  have  none 
scandalous,)  yet  we  may  have  many  hypocrites,  and  we  cannot  discern  them ; 
but  in  that  day  it  shall  be  known  who  are  the  Lord’s,  and  who  are  not. 
The  hypocrite  shall  then  be  unmantled,  and  the  sons  of  God  shall  shine  and 
glitter  as  the  sun,  that  all  may  run  and  read,  “ These  are  God’s  elect,  these 
are  the  sons  and  daughters  of  the  Almighty.” 

4.  It  is  u the  day  of  adoption,  and  of  the  redemption  of  our  bodies,” 
Rom.  8 : 23.  It  is  the  day  of  our  sonship  and  deliverance  : I deny  not  but 
that  the  saints  are  adopted  and  redeemed  before  this  day ; but  this  adoption, 
and  redemption  is  not  consummate  nor  declared,  before  Christ  come  again 
to  judgment ; then  it  is  that  he  takes  his  saints  home  to  his  house,  and  all 
the  angels  and  men  of  the  world  shall  understand  the  love  wherewith  he 
love*s  them  ; then  shall  Christ  say,  “ These  are  my  sons  whom  I have  re- 
deemed, and  as  I have  set  them  free,  so  now  shall  they  live  and  reign  with 
me  for  ever  and  ever.” 

5.  It  is  “ the  day  of  Christ’s  coming.”  He  was  here  not  long  since, 
travelling  upon  the  earth,  and  about  our  business;  which  done,  he  went 


CHAP.  II.] 


LOOKING  UNTO  JESUS. 


667 


away  to  heaven  upon  a special  errand  for  his  saints;  and  there  now  he  is  to 
intercede  for  them,  to  attend  the  court,  to  be  their  advocate,  and  to  agitate 
the  business  of  their  souls;  and  withal,  there  now  he  is  to  take  up  lodgings 
for  them,  and  to  prepare  them  mansions  for  eternity.  And  no  sooner  shall 
he  hafve  despatched  his  business  there,  but  he  will  come  for  earth  again,  he 
will  bow  the  heavens,  and  come  down  to  give  a report  of  his  transactions 
there  : hath  he  not  left  us  a letter  to  that  effect  ? “ I will  come  again,  and 
receive  you  to  myself,  that  where  I am,  there  you  may  be  also,”  John  14  : 3. 
0 ! why  are  his  chariots  so  long  a coming  ? "Why  tarry  the  wheels  of  his 
chariots  ? 

6.  It  is  “ the  day  of  Christ's  revealing,”  2 Thess.  1 : 7.  Christ  to  many 
of  his  saints  here  is  hidden  and  withdrawn ; it  is  true,  he  may  be  in  them, 
yea,  certainly  he  is  in  them  by  his  Spirit;  but  no  man  knows  it,  no,  nor 
themselves  neither,  which  makes  them  cry,  Oh  ! where  is  he  whom  my  soul 
loveth  ? But  at  this  day  of  Christ's  revealing,  all  curtains  shall  be  drawn 
aside,  Christ  shall  be  unhid,  and  the  saints  shall  see  him  face  to  face,  they 
shall  never  loose  him  more;  for  without  any  intermission  they  shall  stare, 
and  gaze,  and  be  ever  looking  unto  Jesus. 

7.  It  is  “ the  day  of  Christ’s  bright  and  glorious  appearing,”  Col.  3 : 4. 
When  he  was  upon  the  earth  he  appeared  in  our  dress ; many  then  saw  him, 
who  then  said  of  him,  “ there  is  no  beauty  in  him  that  we  should  desire 
him.”  Oh ! it  was  a sad  sight  to  see  him  crowned  with  thorns,  and 
scourged  with  whips,  and  nailed  to  the  cross ; but  in  his  next  appearing  we 
shall  see  him  in  his  best  attire,  arrayed  in  white,  attended  with  the  retinue 
of  glory,  riding  in  his  chariot  of  light,  and  smiling  upon  all  his  saints  : now, 
is  not  this  desirable  ? The  apostle  tells  us  of  the  saints  “ looking  for  the 
glorious  appearing  of  the  great  God,  and  of  our  Saviour  Jesus  Christ,”  Tit. 
2 : 13.  Therefore  surely  they  desire  it. 

8.  It  is  the  day  of  Christ's  joy.  “ Then  he  shall  see  of  the  travail  of 
his  soul,  and  he  shall  be  satisfied,”  Isa.  53  : 11.  Now  what  is  the  travail 
of  his  soul  ? Is  it  not  the  perfection  of  his  redeemed  ones  ? Oh  ! when 
Christ  seeth  this,  when  he  seeth  his  spouse  as  without  spot  or  wrinkle,  then 
shall  be  fulfilled  that  prophecy,  “As  the  bridegroom  rejoiceth  over  the  bride, 
so  shall  thy  God  rejoice  over  thee,”  Isa.  42  : 5.  Look  how  the  joy  of  a 
bridegroom  is  over  his  bride  upon  the  wedding  day,  (surely  then,  if  ever, 
all  is  love  and  joy)  so  is  Christ's  joy  over  his  saints  at  the  last  day ; then 
begins  their  joy,  that  never,  never  shall  have  end,  there  shall  be  no  moment 
of  time  wherein  Christ  will  not  rejoice  over  his  saints  for  ever  after. 

9.  It  is  “the  day  of  Christ's  perfection.”  Christ  as  Mediator,  is  not 

fully  perfect  till  all  his  members  be  in  glory  united  to  him  ; as  an  head  that 
wants  an  arm,  or  hand,  or  leg,  we  say  is  lame,  so  it  is  a kind  of  mystical 
lameness  that  Christ  our  head  hath  not  with  him  all  his  members ; the  saints 
are  little  pieces  of  mystical  Christ,  and  it  will  not  be  well  till  Christ  gathers 
in  his  arms  and  thighs,  and  pulls  them  nearer  to  himself  in  glory.  And  is 
not  this  desirable,  to  see  the  Lord  Jesus  Christ,  as  head  of  the  church  in 
his  perfection  ? To  see  the  sun  of  righteousness  with  every  beam  united 
to  him  ? 0 ! desirable  day  ! 

10.  It  is  “Christ’s  wedding  day,”  or  “the  marriage  day  of  the  Lamb," 
Bev.  19  : 7.  The  saints  are  betrothed  to  Christ,  when  first  they  believe  in 
Christ;  that  is  Christ's  word,  “I  will  betroth  thee  unto  me,  and  thou  art 
my  sister,  my  spouse,”  Cant.  4 : 10.  Not  my  wife,  thou  art  not  yet  mar- 
ried, only  contracted  here ; but  at  that  day  the  marriage  of  the  Lamb  will 
be  complete,  and  then  will  the  voice  be  heard,  “ let  us  be  glad  and  rejoice, 
and  give  honor  to  him  ; for  the  marriage  of  the  Lamb  is  come,  and  his  wife 
hath  made  herself  ready,”  Rev.  19  : 7.  0 ! the  joy  that  Christ,  and  saints 
and  angels,  and  all  that  belong  to  heaven,  will  make  at  this  marriage  1 


668 


LOOKING  UNTO  JESUS. 


[BOOK  Y. 


“ blessed  are  they  that  are  called  to  the  marriage-supper  of  the  Lamb,”  Rev. 
19  : 9.  One  of  the  seven  angels  that  came  to  John  in  visions,  “talked 
with  him,  saying,  come  hither,  and  I will  show  thee  the  bride,  the  Lamb’s 
wife,”  Rev.  21  : 9.  If  the  espoused  virgin  be  willing  not  to  be  married, 
how  is  it  that  we  cry  not,  “ Come  Lord  Jesus,  come  quickly?” 

11.  It  is  Christ’s  day  of  presenting  his  saints  unto  his  Father  : “ He  de- 
livers up  the  kingdom  to  God,  even  the  Father,”  1 Cor.  15  : 24.  Then  shall 
he  take  his  bride  by  the  hand  and  bring  her  to  his  house,  and  present  her 
in  all  state  and  solemnity  to  the  Father.  Is  not  this  a desirable  day  ? 
Surely  Christ  rejoiceth,  and  his  very  heart  even  springs  again  to  present 
his  church  unto  his  Father,  “ Father,  here  behold  my  bride,  that  I have 
married  unto  myself.”  It  is  true,  a child  may  sometimes  marry  such  an 
one,  as  he  may  be  ashamed  to  think  of  bringing  to  his  Father’s  house,  but, 
how  mean  and  sinful  soever  we  are  of  ourselves,  when  once  we  are  married 
unto  Christ,  he  will  not  think  it  any  dishonor,  no  not  before  his  Father, 
that  he  hath  such  a bride,  “ Father  (will  he  say)  lo  ! here  are  all  my  saints, 
of  all  that  thou  hast  given  me,  I have  lost  none,  but  the  children  of  perdi- 
tion ; these  are  mine,  dearly  bought,  thou  knowest  the  price,  0 ! welcome 
them  to  glory !” 

12.  “ It  is  the  day  of  Christ’s  glory.”  What  glorious  descriptions  have 

we  in  the  scripture  of  Christ’s  coming  to  judgment ! “ The  Son  of  man 

shall  come  from  heaven  with  power  and  great  glory,”  Matth.  24  : 80.  And 
the  work  is  no  sooner  done,  but  he  shall  return  again  into  heaven  with 
power  and  great  glory.  Not  to  mention  the  essential  glory  of  Christ,  0 ! 
the  glory  of  Christ  as  Mediator;  all  the  glory  that  Ahasuerus  could  put 
upon  his  favorites  was  nothing  to  this  spiritual  and  heavenly  glory,  which 
the  Father  will  put  upon  the  Son ; it  is  a glory  above  all  the  glories  that 
ever  were,  or  ever  shall  be ; it  is  an  eternal  glory,  not  but  that  Christ  shall 
at  last  give  up  his  kingdom  to  his  Father;  he  shall  no  more  discharge  the 
acts  of  an  advocate  or  intercessor  for  us  in  heaven,  only  the  glory  of  this 
shall  always  continue ; it  shall  to  all  eternity  be  recorded  that  he  was  the 
Mediator,  and  that  he  is  the  Saviour  that  has  brought  us  to  life  and  immor- 
tality, and  upon  this  ground  the  tongues  of  all  the  saints  shall  be  employed 
to  all  eternity  to  celebrate  his  glory.  This  will  be  their  everlasting  song, 
“ Unto  him  that  loved  us,  and  washed  us  from  our  sins  in  his  own  blood, 
and  hath  made  us  kings  and  priests  unto  God  and  his  Father,  to  him  be 
glory  and  dominion  for  ever,  and  ever,  Amen,”  Rev.  1 : 5,  6.  Now,  is  not 
this  a desirable  thing  ? Do  we  believe  there  is  such  a thing  as  Christ’s 
mediatory  glory,  and  Christ’s  essential  glory,  as  Christ’s  human  glory,  and 
Christ’s  divine  glory  ? And  have  we  no  desires  to  behold  this  glory  ? 
Surely  Christ  himself  desired  it  of  God,  he  would  have  his  saints  with  him 
where  he  is,  that  they  might  behold  his  glory ; and  shall  not  we  desire  it, 
whom  it  most  concerns  ? 0 ! the  sweet  temper  of  the  spouse,  when  she 

cried  out  “ Make  haste  my  beloved,  and  be  thou  like  a roe,  or  to  a young 
hart  upon  the  mountains  of  spices,”  Cant.  8 : 14. 

Come  now  and  run  over  these  particulars.  Surely  every  one  is  motive 
enough  to  desire  this  day;  it  is  a day  of  refreshing,  a day  of  restoring,  a 
day  of  manifestation  of  the  sons  of  God,  a day  of  adoption,  and  of  the  re- 
demption of  our  bodies:  a day  of  Christ’s  coming,  of  Christ’s  revealing, 
of  Christ's  appearing,  of  Christ’s  joy,  of  Christ’s  perfection,  of  Christ’s 
wedding,  of  Christ’s  presenting  his  saints,  and  of  Christ’s  glory.  What, 
are  we  not  yet  in  a longing  frame  ? The  wife  of  youth  that  wants  her 
husband  for  some  years,  and  expects  that  he  should  return  from  over-sea 
lands,  she  is  often  on  the  shore,  her  very  heart  loves  the  wind  that  should 
bring  him  home ; every  ship  in  view,  that  is  but  drawing  near  the  shore, 
is  her  new  joy,  and  new  reviving  hopes;  she  asks  of  every  passenger,  “0 ! 


CHAP.  II.] 


LOOKING  UNTO  JESUS. 


669 


saw  von  my  husband ? What  is  he  doing ? When  will  he  come?  Is  he 
not  jet  shipped,  and  ready  for  a return  ?”  Souls  truly  related  to  the  Lord 
Jesus  Christ  should,  methinks,  long  no  less;  0!  what  desire  should  the 
spirit  and  the  bride  have,  to  hear  when  Christ  shall  say  to  his  angels, 
“ Make  you  ready  for  the  journey,  let  us  go  down,  and  divide  the  skies,  and 
bow  the  heavens;  I will  gather  my  prisoners  of  hope  unto  me,  I cannot 
want  my  Rachel,  and  her  weeping  children  any  longer,  behold  I come 
quickly  to  judge  the  nations  ?”  Methinks,  every  spouse  of  Christ  should 
love  the  quarter  of  the  sky,  that  being  rent  asunder  should  yield  unto  her  her 
husband ; methinks,  she  should  love  that  part  of  the  heavens  where  Christ 
puts  through  his  glorious  hand,  and  comes  riding  on  the  rainbow,  and  clouds 
to  receive  her  to  himself.  I conclude  this  with  the  conclusion  of  the  Bible, 
“ He  that  testifieth  these  things,  saith,  surely  I come  quickly.  Amen. 
Even  so,  come  Lord  Jesus,”  Rev.  22  : 20. 

Sect.  IV. — Of  hoping  in  Jesus  in  that  respect. 

4.  Let  us  hope  in  Jesus,  as  carrying  on  the  great  work  of  our  salvation 
for  us  in  his  second  coming.  Hope  is  of  good  things  to  come ; hope  is  an 
act  of  the  will  extending  itself  towards  that  which  it  loves  as  future ; only 
the  future  good,  as  it  is  the  object  of  hope,  it  is  difficult  to  obtain,  and 
therein  it  differs  from  desire ; for  desire  looks  at  a future  good  without  any 
apprehension  of  difficulty,  but  hope  respects  the  future  good,  as  it  is  gotten 
with  difficulty.  Lazy  hopes  that  will  not  be  in  the  use  of  means,  though 
difficult,  are  not  true  hopes ; we  see  many  desirable  things  set  before  us, 
of  which  we  may  say,  “ Oh  ! that  we  had  our  part  and  portion  of  them.” 
But  shall  we  go  on,  and  search  and  find  out  the  truth,  whether  we  have 
any  part  or  portion  in  them  ? Or,  whether  we  have  any  hope  of  any  such 
things  ! Oh  ! this  is  worthy  our  pains.  Come  then  let  us  yet  make  a fur- 
ther progress,  let  us  not  only  “ desire  that  it  may  be  thus  and  so,”  but  let 
us  say,  on  some  sure  and  certain  grounds,  “We  hope  it  is  thus  and  so,”  we 
hope  Christ  will  “come  again,  and  receive  us  to  himself,  that  where  he  is, 
t.  ere  we  may  be  also,”  John  14  : 3. 

Indeed  there  is  the  Christian’s  stay  and  comfort,  such  an  hope  is  a “ sure 
anchor, ” Heb.  6 : 19,  that  will  hold  the  ship  in  a storm;  only  because  our 

souls  lie  upon  it,  we  had  need  to  look  to  it  that  our  hopes  be  true ; the 

worst  can  say,  “ They  hope  to  be  saved  as  well  as  the  best;”  but  I fear  the 

hopes  of  many  will  be  lamentably  frustrated.  Our  Saviour  brings  in  many 

pleading  with  confidence  at  the  last  day  for  life,  who  shall  be  rejected  with 
miserable  disappointment,  “ Many  shall  say  to  me  at  that  day,  Lord,  Lord, 
<fec.,  and  I will  confess  unto  them,  I never  knew  them,  depart  from  me.” 
Now,  to  clear  this  point,  that  our  hopes  are  of  the  right  stamp,  and  not 
counterfeit  hopes,  I shall  lay  down  some  signs,  whereby  we  may  know  that 
Christ’s  coming  is  for  us  and  for  our  good,  and  for  the  grace  that  is  to  be 
given  us  at  the  revelation  of  Jesus  Christ. 

1.  If  we  are  born  again,  then  will  his  glorious  coming  be  to  glorify  us, 
“ Blessed  be  the  God  and  Father  of  our  Lord  Jesus  Christ,  who,  according 
to  his  abundant  mercy,  hath  begotten  us  again  unto  a lively  hope,  to  an 
inheritance  incorruptible,”  1 Pet.  1 : 3,  4.  Whosoever  hath  the  true  hope 
of  heaven,  he  is  one  that  is  begotten  again  : so  our  Saviour,  “ Except  a 
man  be  born  again,  he  cannot  see  the  kingdom  of  God,”  John  3 : 3.  Many 
things  may  be  done,  as  Herod  heard  John  the  Baptist,  “ and  did  many 
thiugs;”  but  except  a man  be  born  again,  those  many  things  are  in  God’s 
account  as  nothing.  When  Peter  had  told  Christ,  that  he  and  his  fellow 
disciples  had  forsaken  all,  and  followed  him,  “ Then  Jesus  said,  verily  I 
say  unto  you,  That  ye  which  have  followed  me  in  the  regeneration,  when  the 
Sun  of  man  shall  sit  on  the  throne  of  his  glory,  ye  shall  also  sit  upon  twelve 


670 


LOOKING  UNTO  JESUS. 


[BOOK  Y. 


thrones,  judging  the  twelve  tribes  of  Israel,”  Matth.  19  : 28,  q.  d.  Peter, 
You  have  forsaken  all,  and  followed  me,  but  know  that  bare  forsaking  is 
not  enough,  but  you  who  have  felt  the  work  of  God  regenerating  your 
souls,  upon  which  ye  have  followed  me,  ye  shall  sit  upon  twelve  thrones. 
In  those  who  are  alive  at  the  last  day  there  will  be  a change,  and  this 
change  will  be  to  them  instead  of  death  : “ Behold  I show  you  a mystery, 
we  shall  not  all  sleep,  but  we  shall  all  be  changed, ” 1 Cor.  15  : 51.  Cer- 
tainly, in  those  who  at  the  last  day  shall  sit  on  thrones  with  Christ,  there 
must  be  a change  likewise  in  this  life,  (i.  e.)  a new  spirit,  and  a new  life 
must  be  put  in  them  : oh  ! what  a change  is  this  ! suppose  a rational  soul 
were  put  into  a beast,  what  a change  would  be  in  that  creature  ! suppose  an 
angelic  nature  were  put  upon  us,  what  a change  would  there  be  in  us  ! oh  ! 
but  what  a change  is  this,  when  a man  is  born  again  of  water  and  of  the 
Spirit : I must  tell  you,  that  the  highest  degree  of  glory  in  heaven  is  not 
so  different  from  the  lowest  degree  of  grace  here,  as  the  lowest  degree  of 
grace  here  is  different  from  the  highest  excellency  of  nature  here;  because 
the  difference  betwixt  the  highest  degree  of  the  glory  of  heaven,  and  the 
lowest  degree  of  grace  is  only  gradual ; but  the  difference  that  is  betwixt 
the  lowest  degree  of  grace,  and  the  highest  excellency  of  nature,  is  a spe- 
cial difference.  Oh  ! there  is  a mighty  work  of  God  in  preparing  souls  for 
glory  by  grace,  and  this  change  must  they  have,  that  must  sit  on  thrones. 
Come  then,  you  that  hope  for  glory,  try  yourselves  by  this.  Is  there  a 
change  in  your  hearts,  words,  and  lives?  Is  there  a mighty  work  of  grace 
upon  your  spirits  ? Are  you  experienced  in  the  great  mystery  of  regenera- 
tion ? Why,  here  is  your  evidence  that  your  hopes  are  sound,  and  that  you 
shall  sit  upon  thrones  to  judge  the  world. 

2.  If  we  long  for  his  coming,  then  will  he  come  to  satisfy  our  longings, 
“ Blessed  are  they  that  hunger  and  thirst,  for  they  shall  be  satisfied.”  How 
satisfied,  but  in  being  saved  ? “ Christ  was  once  offered  to  bear  the  sins 

of  many ; and  uuto  them  that  look  for  him  shall  he  appear  the  second  time, 
without  sin  unto  salvation,”  Heb.  9:28.  Unto  them  that  look  for  him, 
or  long  for  him,  shall  he  appear  the  second  time  unto  salvation  : it  is  very 
observable,  how  this  “ looking  for  Christ,”  is  in  Scripture  a frequent  de- 
scription of  a true  believer  in  Christ.  Who  are  true,  sincere,  and  sound 
Christians,  but  such  as  live  in  a perpetual  desire  and  hope  of  Christ’s  blessed 
coming  ? They  are  ever  u looking  for,  and  hastening  unto  the  coming  of 
the  day  of  God,”  2 Pet.  3 : 12.  Here  are  two  signs  in  one  verse,  “ Look- 
ing for,  and  hastening  unto  :”  true  believers  are  not  only  in  a posture  look- 
ing for  the  coming  of  Jesus  Christ  ; but  also,  as  it  were  going  forth  to  meet 
Jesus  Christ  with  burning  lamps.  Luther  could  say,  That  u he  was  no  true 
Christian,  neither  could  he  truly  recite  the  Lord’s  prayer,  that  with  all  his 
heart,  desired  not  this  day  of  the  coming  of  Christ,”  Matth.  6 : 10.  It  is 
true,  that  whether  we  will  or  no,  that  day  will  come;  but  in  the  Lord’s 
prayer  Christ  has  taught  us  to  pray,  that  God  would  accelerate  and  hasten 
the  day  of  his  glorious  coming,  “ Thy  kingdom  come,”  (i.  e.)  the  kingdom 
of  glory  at  the  judgment,  as  well  as  the  kingdom  of  grace  in  the  church. 
It  is  true  also,  that  the  day  of  the  Lord  is  a terrible  day,  the  heavens,  and 
earth,  and  sea,  and  air,  shall  be  all  in  a bonfire,  and  burn  to  nothing, 
“ Nevertheless  we,  according  to  his  promise,  look  for  new  heavens,  and  a 
new  earth  we  that  have  laid  hold  upon  God,  and  laid  hold  on  him  by  the 
right  handle,  “ according  to  his  promises,”  we  look  for  this  day  of  the  Lord, 
“ we  look  for  it,  and  hasten  unto  it ;”  we  are  glad  it  is  so  near,  and  we  do 
what  we  can  to  have  it  nearer;  with  an  holy  kind  of  impatience  we  beg  of 
the  Lord,  “ Come,  Lord  Jesus,  come  quickly.”  This  was  Paul’s  character, 
we  know  that  the  whole  creation  groaneth,  and  travaileth  in  pain  together 
until  now;  and  not  only  they,  but  ourselves  also,  which  have  the  first-fruits 


CHAP.  II.] 


LOOKING  UNTO  JESUS. 


671 


of  the  spirit ; even  we  ourselves  groan  within  ourselves,  waiting  for  the 
adoption,  to  wit,  the  redemption  of  our  bodies,”  Bom.  8 : 22,  23.  God’s 
children,  such  as  have  the  first-fruits  of  the  Spirit,  the  beginnings  of  true 
saving  grace  in  them,  they  constantly  look  and  long  for  the  day  of  full  de- 
liverance, or  of  the  coming  of  Christ.  This  the  apostle  instanceth  in  his 
Corinthians,  “Ye  come  behind  in  no  gift,  waiting  for  the  coming  of  our 
Lord  Jesus  Christ,”  1 Cor.  1 : 7.  And  in  like  manner  he  writes  to  his 
Philippians,  “ our  conversation  is  in  heaven,  from  whence  also  we  look  for 
the  Saviour,  the  Lord  Jesus  Christ,”  Phil.  3 : 20.  And  to  Titus  himself, 
he  writes  the  same  things,  “ We  look  for  that  blessed  hope,  and  the  glorious 
appearing  of  the  great  God,  and  our  Saviour  Jesus  Christ,”  Tit.  2 : 13. 
Now  Christians,  lay  this  character  to  heart,  do  you  long,  pant,  and  look  for 
this  glorious  and  second  coming  of  Christ?  Have  you  any  such  wishes, 
and  sayings  of  heart  and  mind,  as  these  are  ? Oh  ! that  Christ  would  ap- 
pear ! “ Oh  ! that  Christ  would  now  break  the  heavens,  and  come  to  judg- 
ment ! Oh  ! that  I could  see  him  in  the  cloud,  and  on  his  throne  ? Oh  ! 
that  his  enemies  were  ruined,  my  sins  subdued,  my  soul  saved,  that  I might 
serve  him  without  weariness,  for  ever  and  ever !”  Surely  if  these  elonga- 
tions of  soul  be  in  you,  it  is  a comfortable  evidence  that  your  hopes  are  sound, 
and  that  Christ  will  come  to  receive  you  to  himself,  and  to  bring  you  to 
glory. 

3.  If  we  love  Christ’s  appearing,  then  will  he  appear  on  our  side; 

“Henceforth  there  is  laid  up  for  me  a crown  of  righteousness,  which  the 
Lord  the  righteous  Judge  shall  give  me  at  that  day ; and  not  to  me  only, 
but  unto  them  also  that  love  his  appearing,”  2 Tim.  4:8.  A true  Chris- 
tian loves  Christ’s  appearing  in  ordinances,  and  in  all  the  means  of  grace, 
How  much  more  in  his  own  person  ? But  how  shall  we  love  that  we  see 
not  ? 0 yes ! there  is  a kind  of  an  idea  of  Christ,  and  of  his  glorious  ap- 

pearing in  every  sanctified  soul,  and  in  that  respect,  we  love  him  though 
we  cannot  see  him,  “Whom  having  not  seen,  ye  love,”  saith  the  apostle, 
1 Pet.  1 : 8.  And  so  your  “ love  and  faith,  at  the  appearing  of  Jesus  Christ, 
shall  be  found  unto  praise  and  honor,  and  glory,”  verse  7.  Those  that 
have  not  seen  Christ,  and  yet  love  the  idea  of  his  sight,  even  they  shall 
appear,  at  the  appearing  of  Christ  in  praise,  and  honor,  and  glory.  Is  not 
the  crown  laid  up  for  them  that  love  the  appearing  of  Christ?  Is  it  not  a 
sign  of  a good  cause,  to  love  a day  of  hearing?  Surely  love  of  Christ’s 
coming  cannot  consist  without  some  assurance,  that  a soul  shall  stand  up- 
right in  the  judgment.  He  that  hath  not  a confidence  in  his  cause,  loves 
not  the  coming  of  the  judge;  no  guilty  prisoner  loves  the  sessions,  or  loves 
the  judge’s  presence;  it  is  the  cry  of  reprobates;  “ 0 ye  mountains!  and 
0 ye  rocks ! Fall  on  us,  and  hide  us  from  the  face  of  him  that  sitteth  on 
the  throne,”  Bev.  6 : 16.  But  as  for  Christ  and  his  saints,  0 the  mutual 
loves,  and  mutual  longings  in  their  breasts!  The  last  words  that  Christ 
speaks  in  the  Bible,  (and  amongst  us,  last  words  make  deepest  impressions) 
are,  “Surely  I come  quickly;”  and  the  last  answer  that  is  made  in  our 
behalf  is,  “Amen,  Even  so,  Come  Lord  Jesus.”  I know  this  character  is 
near  the  former,  and  therefore  I shall  pass  it  over. 

4.  If  our  work  be  good,  then  will  he  reward  us  according  to  our  works. 

At  that  great  day,  this  will  be  the  trial,  works,  or  no  works,  “ Then  will 
he  say  to  them  on  his  right  hand,  Come  ye  blessed  of  my  Father,  inherit 
the  kingdom  prepared  for  you,  for  I was  an  hungered,  and  ye  gave  me 
meat ; 1 was  thirsty,  and  ye  gave  me  drink ; I was  a stranger,  and  ye  took 
me  in ; naked,  and  ye  clothed  me ; I was  sick,  and  ye  visited  me  ; 1 was  in 
prison,  and  ye  came  unto  me,”  Matth.  25  : 33,  34,  35,  36.  Here  were  works, 
upon  which  followed  the  rewards  of  Heaven,  for  these  “ went  into  eternal 

life,”  verse  46.  I kuow  works  are  not  meritorious,  and  yet  they  are  evi- 


672 


LOOKING  UNTO  JESUS. 


[BOOK  V. 

dences ; I know  works  without  faith  are  but  glistering  sins ; and  yet  works 
done  in  faith  are  signs  and  forerunners  of  eternal  glory;  I know,  that  if  all 
the  excellencies  of  all  the  moralities  of  all  the  men  in  the  world  were  put 
together,  these  could  never  reach  glory : and  yet  “ a cup  of  cold  water 
given  to  one  of  Christ’s  little  ones,  in  the  name  of  a disciple  of  Christ,  shall 
not  lose  its  reward,”  Matth.  10  : 42.  If  a Christian  doubt,  how  should  I 
know  that  my  works  are  of  a right  stamp?  I answer,  1.  Look  at  the  prin- 
ciple, Is  there  not  something  above  nature?  Do  I not  find  some  new 
light  let  out  by  God,  that  shows  a glory,  and  excellency,  and  beauty  in 
good  works  ? Is  there  not  something  in  me  that  makes  the  same  to  be 
sweet,  or  pleasant,  or  agreeable  to  me  ? 2.  Look  at  the  end  : natural  works 
have  no  better  end  than  self  and  creature-respects,  but  in  my  works,  is 
there  no  aim  at  something  higher  than  self?  Whatsoever  I do,  is  not  this 
in  mine  eye,  that  all  I do  may  tend  to  the  honor  and  glory  of  God  ? I had 
need  to  take  heed  of  vain  glory  and  self  applause?  the  godly  at  the  day  of 
judgment,  do  not  know  the  good  works  they  did  ; if  my  aim  be  at  God,  I 
shall  forget  myself,  as  if  all  I did  were  swallowed  up  in  God.  3.  Look  at 
the  manner  of  my  doing  works:  Uzzah  had  a good  intehtion,  but  his  works 
were  not  good,  because  the  manner  was  not  good ; Are  my  works  according 
to  the  rule  ? Do  they  carry  a conformity  to  the  law  of  God  ? “ Let 
every  man  try  his  own  work  in  this.”  0 my  soul ! bring  thy  works  to  the 
touch-stone,  the  scripture,  the  rule  of  goodness,  is  not  all  thy  gold  then 
discovered  to  be  dross  ? The  scripture  doth  not  only  tell  of  works,  but  tells 
us  the  manner  of  performing  them ; as  for  instance,  if  rightly  done,  they 
must  be  done  in  zeal,  in  fervency,  in  activity ; thus  God’s  people  are  called 
“a  peculiar  people,  zealous  of  good  works;”  a formal,  customary,  super- 
ficial performance  of  holy  works  fails  in  the  manner  of  performing  them  : 
what,  are  my  works  performed  in  zeal  ? Is  there  not  too  much  of  coldness, 
emptiness,  formality  in  all  I do  ? Why,  thus  I may  know  whether  my 
works  are  of  a right  stamp;  certainly  all  works,  duties,  acting,  which  are 
not  done  by  a gracious  heart,  through  a gracious  power,  to  a gracious  end, 
in  a gracious  manner,  are  sins,  and  not  such  works  as  shall  have  the 
rewards  of  heaven.  Some  may  object,  this  is  an  hard  saying,  Who  then 
shall  be  saved  ? I answer,  First,  by  concession,  very  few,  “ What  is  the 
whole  company  of  Christians,  besides  a very  few,  (said  Salvian,)  but  a sink 
of  vices?”  Are  they  only  good  works  which  are  thus  and  thus  qualified? 
It  were  enough  to  make  us  all  fear  all  the  works  that  ever  we  have  done. 
But,  secondly,  Here  is  all  our  hope,  that  in  a gospel  way,  Christ  looks  at 
our  good  works  in  the  truth  of  them,  and  not  in  the  perfection  of  them ; 
no  man  goes  beyond  Paul,  who,  “ when  he  would  do  good,  found  evil 
present  with  him,”  Rom.  7 : 18,  19.  Alas ! there  is  a perpetual  opposi- 
tion and  conflict  betwixt  the  flesh  and  the  spirit,  so  that  the  most  spiritual 
man  cannot  do  the  good  things  he  would  do;  and  yet  we  must  not  con- 
clude, that  nothing  is  good  in  us,  because  not  perfectly  good.  Sincerity 
and  truth  in  the  inward  parts,  may  in  this  case,  hold  up  our  hearts  from 
sinking,  as  he  in  the  gospel  cried ; “ I believe,  Lord,  help  my  unbelief ;” 
so  if  we  cannot  but  say,  “ I do  good  works,  Lord,  help  me  in  the  concur- 
rence of  all  needful  circumstances.”  Here  will  be  our  evidence  that  our 
hopes  are  sound,  and  that  Christ  will  sentence  us  to  eternal  life,  “ Come 
ye  blessed,”  &c.  And  why  so  ? “for  I was  an  hungered,  and  ye  gave  me 
meat,”  &c. 

5.  If  we  believe  in  Christ,  then  shall  we  live  in  Christ;  if  we  come  to 
him,  and  receive  him  by  faith,  then  will  he  “come  again,  and  receive  us 
to  himself,  that  where  he  is,  there  we  may  be  also.”  Good  works  are 
good  evidences,  but  of  all  works,  those  of  the  gospel  are  clearest  evidence, 
and  have  clearest  promises;  come,  then,  let  us  try  our  obedience  to  the 


CHAP.  II.] 


LOOKING  UNTO  JESUS. 


673 


commandments  of  faith  as  well  as  life : let  us  try  our  submission  to  the 
Lord,  by  believing  as  well  as  doing.  Surely  the  greatest  work  of  God, 
that  ever  any  creature  did,  it  is  this  gospel  work,  when  it  apprehends  its 
own  unworthiness,  and  ventures  itself  and  its  estate  upon  the  righteous- 
ness of  Jesus  Christ : if  we  were  able  to  perform  a full,  exact,  and  accurate 
obedience  to  every  particular  of  the  moral  law,  it  were  not  so  great  a work, 
nor  so  acceptable  to  God,  nor  should  be  so  gloriously  rewarded  in  heaven, 
as  this  one  work  of  believing  in  his  Son  Jesus  Christ.  This  is  the  work 
to  which  in  express  terms,  salvation,  heaven  and  glory  is  promised,  “ He 
that  believeth  on  the  Son  hath  everlasting  life,”  John  3 : 36.  And  he  that 
heareth  my  words,  and  believeth  on  him  that  sent  me,  hath  everlasting 
life,  and  shall  not  come  into  condemnation,  but  he  hath  passed  from  death 
to  life,”  John  5 : 24.  And  u this  is  the  will  of  him  that  sent  me,  that 
every  one  that  seeth  the  Son,  and  believeth  on  him,  may  have  everlasting 
life,  John  6 : 40.  And  these  things  are  written,  that  ye  might  believe  that 
Jesus  is  the  Christ  the  Son  of  God,  and  that  believing  ye  might  have  life 
through  his  name,  John  20  : 31.  Believe  on  the  Lord  Jesus  Christ,  and 
thou  shalt  be  saved,  Acts  16  : 31.  And  if  thou  shalt  confess  with  thy 
mouth  the  Lord  Jesus,  and  shalt  believe  in  thine  heart,  that  God  hath 
raised  him  from  the  dead,  thou  shalt  be  saved,  Rom.  10 : 9.  And  we  are 
not  of  them  who  draw  back  unto  perdition,  but  of  them  that  believe  unto 
the  saving  of  the  soul,  Heb.  10  : 39.  And  these  things  have  I written 
unto  you,  that  believe  on  the  name  of  the  Son  of  God,  that  ye  may  know 
that  ye  have  everlasting  life,”  1 John  5 : 13.  Why,  this,  above  all,  is  the 
gospel  work,  to  which  are  annexed  those  gracious  promises  of  eternal  life; 
so  that  if  we  believe  in  Christ,  how  may  we  be  assured  that  we  shall  live 
with  Christ? 

0 my  soul ! gather  up  all  these  characters,  and  try  by  them.  Every  one 
can  say,  that  they  hope  well,  they  hope  to  be  saved,  they  hope  to  meet 
Christ  with  comfort,  though  they  have  no  ground  for  it,  but  their  own  vain 
conceits;  but  hope  on  good  ground  is  that  hope  “ that  maketh  not  ashamed,” 
Rom.  5;  5.  Say  then,  art  thou  born  again?  Dost  thou  look  and  long  for 
the  coming  of  Christ  in  the  clouds?  Dost  thou  love  his  appearing?  Art 
thou  rich  in  good  works,  ready  to  distribute,  willing  to  communicate  ? Dost 
thou  obey  the  commandments  of  faith  as  well  as  life  ? Sure  these  are  firm, 
and  sound,  and  comfortable  grounds  of  an  assured  hope.  Content  not  thy- 
self with  an  hope  of  possibility  or  probability,  but  reach  out  to  that  plero- 
phory,  or  full  assurance  of  hope,  Heb.  6:11.  The  hope  of  possibility  is  but 
a weak  hope,  the  hope  of  probability  is  but  a fluctuating  hope;  but  the  hope 
of  certainty  is  a settled  hope,  such  an  hope  sweetens  all  the  thoughts  of  God 
and  Christ,  of  death  and  judgment,  of  heaven,  yea,  and  of  hell  too,  whilst 
we  hope  that  we  are  saved  from  it:  And  are  not  the  scriptures  written  to 
this  very  purpose,  that  we  might  have  this  hope  : Rom.  15  : 4.  Are  we  not 
justified  by  his  grace,  u that  we  might  be  heirs  in  hope,  heirs  according  to 
the  hope  of  eternal  life  ?”  Tit,  3 : 7.  And  was  not  this  David’s  confidence, 
“ Lord  I have  hoped  for  thy  salvation?  Psal;  119  : 166.  Why  then  .art  thou 
cast  down,  0 my  soul  ? And  why  art  thou  disquieted  within  me  ? Hope 
thou  in  God,  for  I shall  yet  praise  him,  who  is  the  health  of  my  countenance 
and  my  God,”  Psal.  42  : 11. 

If  I may  here  enter  into  a dialogue  with  my  own  poor  trembling,  waver 
ing  soul  —Person,  Why  art  thou  hopeless,  0 my  soul ! wouldst  thou  not 
hope,  if  an  honest  man  had  made  thee  a promise  of  any  thing  within  his 
power?  And  wilt  thou  not  hope,  when  thou  hast  the  promise,  the  oath,  and 
the  covenant  of  God  in  Christ?  Soul,  Yes,  methinks  I feel  some  little 
hope;  but,  alas  ! it  is  but  a little,  a very  little.  Person,  Ay,  but  go  on  my 
soul,  true^  hope  is  called  a lively  Lope,  and  a lively  hope  is  an  efficacious 


674 


LOOKING  UNTO  JESUS. 


[BOOK  V. 


hope ; no  sooner  faith  commands  the  promise  unto  hope,  hut  hope  takes  it 
and  hugs  it,  and  reckons  it  as  its  treasure,  and  feeds  on  it  as  a manna,  which 
God  hath  given  to  refresh  the  weary  soul  in  the  desert  of  sin  ; go  on  then, 
till  thou  comest  up  to  the  highest  pitch,  even  to  that  triumphant  joyful  ex- 
pectation, and  waiting  for  Christ  in  glory.  Soul , Why,  methinks  I would 
hope,  I would  ascend  the  highest  step  of  hope  ; but  alas  ! I cannot;  oh  ! I 
am  exposed  to  many  controversies,  I am  prone  to  many  unquiet  agitations 
and  though  1 have  a present  promise,  yet  I extend  my  cares  and  fears,  even 
to  eternity;  alas  ! I cannot  comprehend,  and  therefore  I am  hardly  satisfied; 
my  sinful  reason  sees  not  its  own  way  and  end ; and  because  it  must  take 
all  on  trust  and  credit,  therefore  it  falls  to  wrangling;  nay,  Satan  himself 
so  snarls  the  question,  and  I am  so  apt  to  listen  to  his  doubts,  that  in  the 
conclusion  I know  not  how  to  extricate  myself.  Person , Sayest  thou  so  ? 

Surely  in  this  case  there  is  no  cure,  no  remedy,  but  only  the  testimony  of 
God’s  Spirit:  But,  saith  not  the  apostle,  that  “ The  Spirit  itself  bears  wit- 
ness with  our  spirits,  that  we  are  the  children  of  God  ?”  Bom.  8 : 16.  If  a 
man,  or  angel,  or  archangel  should  promise  heaven,  peradventure  thou 
mightest  doubt ; but  if  the  supreme  essence  of  the  Spirit  of  God  bear  wit- 
ness within,  what  room  for  doubting?  Why,  this  voice  of  the  Spirit,  is  the 
very  voice  of  God ; hark  then,  inquire  0 my  soul ! if  thou  hast  this  testi- 
mony of  the  Spirit,  thou  art  sure  enough.  Soul,  Oh,  that  it  were  thus  with 
me  ! Oh,  that  the  Spirit  would  even  now  give  me  to  drink  of  the  wells  of 
salvation  ! oh  that  the  Spirit  would  testify  it  home  ! oh  that  he  would  shine 
upon,  and  enlighten  all  those  graces  which  he  hath  planted  in  me  ! fain 
would  I come  to  the  highest  pitch  of  hope;  oh  that  I could  look  upon  the 
things  hoped  for,  as  certainly  future.  Person,  Thou  sayest  well,  0 my 
soul  ! and  if  these  wishes  be  real,  then  pour  out  thyself  unto  God  in  prayer; 
this  was  the  apostle’s  method,  “Now  the  God  of  hope  fill  you  with  all  joy 
and  peace  in  believing,  that  ye  may  abound  in  hope,  through  the  power  of 
the  Holy  Ghost,”  Bom.  15 : 13.  Let  this  be  thy  practice,  pray  as  he  prayed, 
pray  thou  for  thyself,  as  he  prayed  for  others;  if  an  earthly  father  will 
hearken  to  his  child,  “ How  much  more  will  God  the  Father  give  the  Spirit 
to  them  that  ask  the  Spirit  of  him  ?”  Luke  11  : 13.  Soul,  Why,  if  this  be 
it;  to  thee,  Lord,  do  I come,  0 ! give  me  the  Spirit,  the  witness  of  the  Spi- 
rit, the  first-fruits  of  the  Spirit,  the  sealing  of  the  Spirit,  the  earnest  of  the 
Spirit.  0!  give  me  the  Spirit,  and  let  the  Spirit  give  me  this  hope.  “0 
the  hope  of  Israel,  and  Saviour  thereof,  in  the  time  of  trouble,  Why  shouldst 
thou  be  a stranger  in  my  soul,  and  as  a way-faring  man  that  turneth  aside 
to  tarry  for  a night?  Come,  0 come  ! and  dwell  in  my  soul,  Come  and  blow 
on  my  garden,  that  the  spices  thereof  may  flow  out.”  Come  and  fill  me 
with  a lively  hope,  yea,  Lord,  excite,  and  quicken,  and  stir  up  my  soul  to 
act  this  hope,  yea,  so  enlighten,  or  shine  upon  my  hope,  that  I may  know 
that  I hope,  and  know  that  I joyfully  expect,  and  wrait  for  the  coming  of 
Christ ; 0 let  me  hear  thy  voice  ! “ Say  unto  my  soul,  I am,  and  will  be  thy 
salvation,”  Psal.  35  : 3.  Person,  Well  now,  thou  hast  prayed,  0 my  soul : 
come,  tell  me,  dost  thou  feel  nothing  stir?  Is  there  nothing  at  all  in  thee, 
that  assures  thee  of  this  assurance  of  hope  ? Is  there  no  life  in  thy  affec- 
tions ? No  spark  that  takes  hold  on  thy  heart  to  set  it  on  flame  ? No  com- 
fort of  the  Spirit,  no  joy  in  the  Holy  Ghost?  Soul,  Yes  ! methinks  I feel 
it  now  begin  to  work,  the  Spirit  that  hath  breathed  this  prayer  into  me, 
comes  in  as  a Comforter.  Oh  ! now  that  I realize  Christ’s  coming,  and  my 
resurrection,  I cannot  but  conclude  with  David,  “Therefore  my  heart  is 
glad,  and  my  glory  rejoiceth,  and  my  flesh  also  shall  rest  in  hope,”  Psal. 
16 : 9.  Oh  what  an  earnest  is  this ! what  a piece  hath  the  Spirit  put  into 
my  hand  of  the  great  sum  promised  ? not  only  that  he,  in  great  mercy  pro- 
mised me  heaven,  but  because  he  doth  not  put  me  into  a present  possession, 


CHAP.  II.] 


LOOKING  UNTO  JESUS. 


675 


he  now  gives  me  an  earnest  of  my  future  inheritance.  Why,  surely  all  is 
sure,  unless  the  earnest  deceive  me  : and,  what,  shall  I dispute  the  truth  of 
the  earnest?  Oh,  God  forbid  ! the  stamp  is  too  well  known  to  be  mistrusted ; 
this  seal  cannot  be  counterfeit,  because  it  is  agreeable  with  the  word ; I find 
in  myself  a hope,  a true,  sincere  hope,  though  very  weak  ; I find  upon  trial, 
that  I am  regenerate,  that  I look  and  long  for  the  second  coming  of  Jesus, 
that  I love  his  appearance  even  before  hand;  that  my  works,  though  imper- 
fect, are  sincere  and  true ; that  I believe  on  the  name  of  the  Son  of  God, 
and  flesh  and  blood  could  never  work  these  duties,  or  these  graces  in  me,  it 
is  only  that  good  Spirit  of  my  God,  which  hath  thus  sealed  me  up  to  the 
day  of  redemption.  Away,  away  despair,  trouble  me  no  longer  with  amusing 
thoughts ; I will  henceforth,  (if  the  Lord  enable,)  walk  confidently  and 
cheerfully  in  the  strength  of  this  assurance,  and  joyfully  expect  the  accom- 
plishment of  my  happy  contract  from  the  hands  of  Christ,  “ The  Lord  is  my 
portion,  therefore  will  I hope  in  him  ; the  Lord  is  good  to  them  that  wait 
for  him,  to  the  soul  that  seeketh  him ; it  is  good  that  I both  hope,  and 
quietly  wait  for  the  salvation  of  the  Lord,  Lam.  3 : 24,  25,  26.  It  is  good 
that  I hope  to  the  end,  for  the  grace  that  is  to  be  brought  unto  me  at  the 
revelation  of  Jesus  Christ,”  1 Pet.  1 : 13. 

Sect.  V. — Of  believing  in  Jesus  in  that  respect. 

5.  Let  us  believe  in  Jesus  as  carrying  on  the  great  work  of  our  salvation 
in  his  second  comiug.  Now,  this  believing  in  Christ,  is  more  than  hoping 
in  Christ : faith  eyes  things  as  present,  but  hope  eyes  things  as  future  ; and 
hence  the  apostle  describes  faith  to  be  “ the  substance  of  things  hoped  for,” 
Heb.  11 : 1.  It  is  the  substance,  foundation,  or  prop  which  upholds  the 
building;  or  it  is  the  substance,  essence,  and  existence  of  a thing  hoped  for, 
and  consequently  absent  and  afar  ofif,  to  be  a firm  apprehension  of  the  be- 
liever, as  already  present  and  real.  And  this  is  as  necessary  as  the  former; 
Oh,  if  we  could  but  see  things  now,  as  they  shall  appear  at  that  last  gene- 
ral day  of  judgment ! how  mightily  would  they  work  upon  our  souls  ? I 
verily  think  the  want  of  this  work  of  faith  is  the  cause  almost  of  all  the  evil 
in  the  world ; and  the  acting  of  faith  on  this  subject,  would  produce  fruits, 
even  to  admiration.  If  we  could  but  see  that  glory  of  God  in  Christ,  and 
these  glorious  treasures  of  mercies  that  shall  then  be  communicated ; if  we 
could  but  see  those  dreadful  evils  that  are  now  threatened,  and  shall  then 
be  fulfilled;  would  not  this  draw  the  hardest  heart  under  heaven?  Come, 
let  us  act  faith  this  day ; as  if  this  day  were  the  last  day ; a thousand  years 
are  but  as  one  day  to  faith,  it  takes  hold  upon  eternal  life,  whensoever  it 
acts;  it  takes  present  possession  of  the  glorious  things  of  the  kingdom  of 
God  even  now. 

0 then  ! let  us  believe  in  Jesus,  as  in  reference  to  his  second  coming  to 
judgment. 

But  how  should  we  believe  ? What  directions  to  act  our  faith  on  Jesus 
in  this  respect  ? I answer  : 

1.  Faith  must  directly  go  to  Christ. 

2.  Faith  must  go  to  Christ,  as  God  in  the  flesh. 

3.  Faith  must  go  to  Christ,  as  God  in  the  flesh,  made  under  the  law. 

4.  Faith  must  go  to  Christ,  made  under  the  directive  part  of  the  law  by 

his  life,  and  under  the  penal  part  of  the  law  by  his  death. 

5.  Faith  must  go  to  Christ,  as  put  to  death  in  the  flesh,  and  as  quickened 
by  the  Spirit. 

6.  Faith  must  go  to  Christ,  as  going  up  into  glory,  as  sitting  down  at 
God’s  right  hand,  and  as  sending  down  the  Holy  Ghost. 

7.  Faith  must  go  to  Christ,  as  interceding  for  his  saints,  in  which  work 
he  continues  till  his  coming  again.  Of  all  these  before. 


676 


BOOKING  UNTO  JESUS. 


[book  y. 


8.  Faith  must  go  to  Christ  as  coming  again  into  this  nether  world,  to 
judge  the  quick  and  the  dead ; this  is  the  last  act  of  faith  in  reference  to 
Christ,  “ from  thence  he  shall  come  to  judge  the  quick  and  the  dead.”  The 
coming  of  Christ,  the  resurrection  of  the  dead,  the  change  of  the  living,  the 
last  judgment,  and  the  glory  of  Christ  with  his  saints  to  all  eternity,  is  that 
transaction  which  must  be  despatched  at  the  end  of  the  world  : now,  this  is 
the  object  of  faith  as  well  as  the  former,  Christ’s  work  is  not  fully  perfected 
till  all  these  be  finished,  nor  is  our  work  of  faith  fully  completed,  till  it 
reach  to  the  very  last  act  of  Christ  in  saving  souls.  Oh  ! what  an  excellent 
worker  is  Jesus  Christ ! he  doth  all  his  works  thoroughly  and  perfectly  : the 
greatest  work  that  ever  Christ  undertook,  was  the  work  of  our  redemption  : 
that  work  would  have  broken  men  and  angels,  and  yet  Jesus  Christ  will 
carry  it  on  to  the  end,  and  then  will  he  say,  not  only  prophetically,  but 
expressly,  “ I have  finished  the  work  which  thou  gavest  me  to  do,”  John 
17  : 4.  Now,  faith  should  eye  Christ  as  far  as  he  goes;  if  Christ  will  not 
have  done  till  he  come  again,  and  receive  us  to  himself,  and  settle  us  in 
glory ; no  more  should  faith,  it  should  still  follow  after  him,  and  take  a view 
of  all  his  transactions  from  first  to  last : what,  will  Christ  come  again  ? 
Will  he  summon  all  the  elect  to  come  under  judgment?  Will  he  sentence 
or  judge  them  to  eternal  life?  Will  he  conduct  them  into  glory,  present 
them  to  his  Father,  and  be  their  all  in  all  to  all  eternity  ? Why  then,  let 
our  faith  act  itself  upon  all  these  promises ; or,  if  I may  instance  in  one  for 
all,  Christ’s  coming  is  the  most  comprehensive  of  all : and  is  not  the  coming 
of  Christ  very  frequently  mentioned  in  the  promises,  as  the  great  support 
and  stay  of  his  people’s  spirits  till  then  ? Do  not  the  apostles  usually 
quicken  us  to  duty,  and  encourage  us  to  waiting,  by  the  mentioning  of  this 
glorious  coming  of  Jesus  Christ?  Why  then  let  us  act  our  faith  on  this 
glorious  object;  Christians!  what  do  we  believe,  and  hope  and  wait  for,  but 
to  see  his  coming?  This  was  Paul’s  encouragement  to  rejoicing,  and  to 
moderation,  “Rejoice  in  the  Lord  always.” — And  let  your  moderation  be 
known  to  all  men,  the  Lord  is  at  hand,  Phil.  4 : 4,  5.  To  think  and  speak 
of  that  day  with  horror,  doth  well  beseem  the  impenitent  sinner,  but  doth 
ill  beseem  the  believing  saint;  such  may  be  the  voice  of  an  unbeliever,  and 
it  may  be  of  a believer  in  desertion  or  temptation,  but  it  is  not  the  voice  of 
faith.  0 ! believe  on  Christ,  as  carrying  on  our  salvation  at  his  coming 
again ; “ for  yet  a little  while,  and  he  that  shall  come,  will  come,  and  will 
not  tarry,”  Heb.  10  : 37. 

9.  Faith  must  principally  and  mainly  look  to  the  purpose,  design,  intent 

and  end  of  Christ  in  his  second  coming  to  judgment.  Now  the  ends  are, — 
1.  In  respect  of  the  wicked,  that  they  may  be  destroyed,  for  “ he  must  reign 
till  he  hath  put  all  his  enemies  under  his  feet.”  He  shall  come  with  flam- 
ing fire,  and  then  he  will  “ take  vengeance  on  them  that  know  not  God,  and 
obey  not  the  gospel  of  our  Lord  Jesus  Christ;  who  shall  be  punished  with 
everlasting  destruction  from  the  presence  of  the  Lord,  and  from  the  glory  of 
his  power,  2 Thess.  1:8.  0 miserable  men ! now  it  is  God’s  design  to  be 

revenged  on  you.  This  is  the  day  when  the  wicked  shall  suddenly  start 
out  of  sleep,  and  meet  with  ghastly  amazedness  at  the  mouth  of  their  sepul- 
chres; above  them  stands  the  judge  condemning,  beneath,  hell  gaping,  on 
the  right  hand,  justice  threatening,  on  all  sides,  the  world  burning;  to  go 
forward  is  intolerable,  and  to  go  backward  is  impossible,  to  turn  aside  is  un- 
available; which  way  then  ? heaven’s  gates  are  shut,  hell’s  mouth  isopen, 
where  they  must  end  their  endless  misery ; the  last  torment  lasteth  ever. 
O the  shrieks  of  the  wicked  at  every  passage  of  this  day  ! when  the  prophet 
Joel  was  describing  the  formidable  accidents  of  this  day,  he  was  not  able  to 
express  it,  but  stammered  like  a child,  or  an  amazed  imperfect  person, 
A.  A.  A.  for  the  day  of  the  Lord  is  at  hand.  We  translate  it  “Alas,  for 


CHAP.  II.] 


LOOKING  UNTO  JESUS. 


677 


the  day  of  the  Lord  is  at  hand,”  Joel  1 : 15.  But,  Lyra  Bibera,  the  vulgar 
Latin,  and  others  translate  it,  A.  A.  A.  in  Hebrew  it  is  but  one  word,  and 
sounds  as  Aha,  which  howsoever  so  written,  yet  it  is  pronounced  without 
any  aspiration  as  Aha-ron  is  pronounced  Aaron.  The  best  critics  would 
have  it  one  word,  and  so  they  wrote  it,  A-a-a,  “ for  the  day  of  the  Lord  is 
at  hand;”  thus  they  that  stammer,  and  cannot  suddenly  speak,  say,  A-a-a, 
it  is  not  sense  at  first,  the  prophet  was  so  amazed,  that  he  knew  not  what 
to  say  ; the  stammering  tongue  that  is  full  of  fear,  can  best  speak  that  terror, 
which  will  make  all  the  wicked  of  the  world  to  cry,  and  shriek,  and  speak 
fearful  accents;  oh  the  shrieks  ! oh  the  fearful  sounds,  that  will  then  be 
heard,  sure  that  noise  must  needs  be  terrible,  when  millions  of  men  and 
women,  at  the  same  instant,  shall  fearfully  cry  out,  and  when  their  cries 
shall  mingle  with  the  thunders  of  the  dying  and  groaning  heavens,  and  with 
the  crack  of  the  dissolving  world,  when  the  whole  fabric  of  nature  shall  shake 
into  dissolution  and  eternal  ashes,  “ Now  consider  this  ye  that  forget  God, 
lest  he  tear  you  in  pieces,  and  there  be  none  to  deliver  you,”  Psal.  50  : 22. 
Shall  not  the  consideration  of  these  things  awake  your  spirits,  and  raise 
you  from  the  death  of  sin  ? What,  do  you  believe  these  things,  or  do  you 
not  ? If  you  do  not  believe  these  things,  where  is  your  faith  ? If  you  do 
believe  them,  and  sin  on,  where  is  your  prudence,  and  where  is  your  hope  ? 
But  enough  of  this,  it  belongs  to  the  wicked. 

2.  In  respect  of  the  godly,  that  they  may  be  saved.  Now  this  contains 
several  steps,  As, 

1.  They  must  be  regenerated.  It  is  true,  they  partake  of  this  grace 
before,  but  now  is  the  full  perfection  and  manifestation  of  it ; and 
therefore  the  last  day  is  called  “ the  day  of  the  regeneration,”  Matth. 
19  : 28. 

2.  They  must  be  redeemed.  So  they  are  in  this  life.  Paul  could  tell 
his  Colossians,  “ That  Christ  had  delivered  them  from  the  power  of  dark- 
ness; and  that  in  him  they  had  redemption  through  his  blood,”  Col.  1 : 13, 
14.  Yet  the  scripture  calls  the  day  of  judgment,  in  a peculiar  and  eminent 
manner,  the  day  of  redemption,  “And  grieve  not  the  holy  Spirit  of  God, 
whereby  ye  are  sealed  unto  the  day  of  redemption,”  Eph.  4 : 30. 

3.  They  must  be  adopted.  It  is  true,  they  are  adopted  in  this  life,  “ We 
are  now  the  sons  of  God,  (saith  the  apostle,)  yet  it  doth  not  appear  what  we 
shall  be,”  1 John  3:2;  the  glory  which  Christ  will  put  upon  us  at  the  last 
day  is  so  far  transcendent  and  superlative  to  what  now  we  are,  that  we  know 
not  what  we  shall  be : sons,  and  more  than  sons;  and  therefore  the  apostle 
calls  the  last  day,  “ the  day  of  adoption,”  Rom.  8 : 23. 

4.  They  must  be  justified.  I know  they  were  justified  by  faith  before, 
and  this  justification  was  evidenced  to  some  of  their  consciences  : but  now 
they  shall  be  justified  fully  by  the  lively  voice  of  the  Judge  himself;  now 
shall  their  justification  be  solemnly  and  publicly  declared  to  all  the  world  : 
the  Syriac  word  to  justify,  is  also  to  conquer;  because,  when  a man  is  jus- 
tified, he  overcomes  all  those  bills  and  indictments  which  were  brought  in 
against  him  : now  this  is  manifestly  done  in  the  day  of  judgment,  wheu 
Christ  shall,  before  men  and  angels,  acquit  and  absolve  his  people  : Oh  ! 
what  a glorious  conquest  will  that  be  over  sin,  death  and  hell,  when  the 
Judge  of  the  whole  world  shall  pronounce  them  free  from  all  sin,  and  from 
all  those  miserable  effects  of  sin,  death,  hell,  and  damnation  ? 

5.  They  must  inherit  the  kingdom  prepared  for  them,  so  is  the  sentence 
at  that  day,  “ Come  ye  blessed,  inherit  the  kingdom,”  Matth.  25  : 34.  Not 
only  are  they  freed  from  hell,  but  they  must  inherit  heaven.  Now  herein 
is  a high  step  of  salvation,  and  a great  part  of  the  design  of  Christ’s  coming 
to  bring  his  saints  into  heaven ; he  went  thither  before  to  prepare  it  for 
them,  and  now  he  comes  again  to  give  them  the  possession  of  it,  “ Come, 


678 


LOOKING  UNTO  JESUS. 


[BOOK  V. 


enter  into  heaven.”  Heaven  ! what  is  heaven  ? Surely  it  is  not  one  single 
palace,  but  a city,  a metropolis,  a mother  city,  the  first  city  of  God’s  crea- 
tion ; when  the  angel  “carried  John  in  the  Spirit  to  a great  and  high 
mountain,  he  showed  him  the  great  city  the  holy  Jerusalem,  descending 
out  of  heaven  from  God,  having  the  glory  of  God,”  Rev.  21  : 10,  11.  But 
a city  is  too  little,  therefore  it  is  more,  it  is  a kingdom,  “ Fear  not  little 
flock,  it  is  your  Father’s  good  pleasure  to  give  you  the  kingdom  and  at 
the  last  day  he  bids  his  saints  to  “ inherit  the  kingdom,”  Luke  12  : 32. 
Or  if  a kingdom  be  too  little,  it  is  called  a world : “ The  children  of  this 
world  marry,  and  are  given  in  marriage,  but  they  which  shall  be  accounted 
worthy  to  obtain  that  world,  and  the  resurrection  from  the  dead,  neither 
marry,  nor  are  given  in  marriage,  neither  can  they  die  any  more,  Luke  20  : 
34,  35,  36.  There  is  another  world  besides  this,  and  for  eminency  it  is 
called  “the  world  to  come,”  Heb.  6:5.  0 the  breadth,  and  largeness  of 

that  world  ! as  the  greater  circle  must  contain  the  less,  so  doth  that  world 
contain  this;  alas  ! all  our  dwellings  here  are  but  as  caves  under  the  earth, 
and  holes  of  poor  clay  in  comparison.  In  the  bosom  of  that  heaven  is  many 
a dwelling  place;  “ In  my  Father’s  house  are  many  mansions,”  John  14  : 
2.  There  lodge  many  thousands  of  glorious  kings  ; 0 what  fair  fields,  and 
mountains  of  roses  and  spices  are  there  ! surely  the  gardens  of  length  and 
breadth  above  millions  of  miles  are  nothing  in  comparison.  0 the  wines, 
the  lilies,  the  roses,  the  precious  trees  that  grow  in  Immanuel’s  land  ! an 
hundred  harvests  in  one  year  are  nothing  there.  The  lowest  stones  in  every 
mansion  there,  are  precious  stones ; the  very  building  of  the  wall  about  it 
is  jasper,  and  the  city  is  pure  gold,  like  unto  clear  glass,  Rev.  21  : 18.  0 

glorious  inheritance  ! tell  me  Christians,  in  what  city  on  earth  do  men  walk 
upon  gold,  or  dwell  within  the  walls  of  gold  ? Though  none  such  here,  yet 
under  the  feet  of  the  inhabitants  of  heaven  there  is  gold;  all  the  streets  and 
fields  of  that  city,  kingdom,  world,  are  pure  gold,  as  it  were  transparent 
glass,  Rev.  21 : 21.  But,  alas  ! what  speak  I of  gold  or  glass  ? All  these 
are  but  shadows ; indeed  and  in  truth  there  is  nothing  so  low  as  gold,  or 
precious  stones ; there  is  nothing  so  base  in  this  high  and  glorious  king- 
dom, as  gardens,  trees,  or  roses ; comparisons  are  but  created  shadows,  that 
come  not  up  to  express  the  glory  of  the  thing.  I shall  therefore  leave  to 
speak  this,  because  unspeakable. 

6.  They  must  live  with  Christ  in  heaven  ; they  must  see  and  enjoy  Christ 
there  to  all  eternity.  This  is  a main  end  of  Christ’s  coming,  “ I will  come 
again,  and  receive  you  unto  myself,  that  were  I am,  there  ye  may  be  also, 
John  14  : 3.  And  Father,  I will,  that  those  whom  thou  hast  given  me 
be  with  me  where  I am,  that  they  may  behold  the  glory  which  thou  hast 
given  me,”  John  17  : 24.  0 let  faith  eye  this  above  all  the  former  ! What ! 
will  my  Saviour  come  again  ? And  shall  I see  his  face  ? Oh  ! what  a pleas- 
ant sight  will  this  same  be ! if  heaven,  if  the  inheritance  be  such  a wonder 
to  the  beholders,  what  a beauty  is  that  which  is  in  the  sampler  ! 0'n,  what 
a happiness  to  stand  beside  that  dainty,  precious  prince  in  heaven  ! to  see 
the  King  on  his  throne;  to  see  the  Lamb,  the  fair  tree  of  life,  the  flower  of 
angels,  the  spotless  rose,  the  crown,  the  garland,  the  joy  of  heaven,  the 
wonder  of  wonders  for  eternity ! Oh,  what  a life  to  see  that  precious  tree 
of  life  ! to  see  a multitude,  without  quantity,  of  the  apples  of  glory  ! to  see 
love  itself,  and  to  be  warmed  with  the  heat  of  immediate  love  that  comes 
out  from  the  precious  heart  and  bowels  of  Jesus  Christ ! Oh,  what  a dear- 
ness to  see  all  relations  meet  in  one  ! to  see  the  Saviour,  the  good  Shepherd, 
the  Redeemer,  the  great  Bishop  of  our  souls,  the  Angel  of  the  covenant, 
the  Head  of  the  body  of  the  church,  the  King  of  ages,  the  Prince  of  peace, 
the  Creator  of  the  ends  of  the  earth,  the  song  of  angels  and  glorified  saints  ! 
not  only  must  they  see  Christ,  but  they  shall  enjoy  him  whom  they  see; 


CHAP.  II.] 


LOOKING  UNTO  JESUS. 


679 


they  fly  with  doves’  wings  of  beauty  after  the  Lamb,  and  in  flying  after 
him,  they  laid  hold  upon  him,  and  they  will  not  leave  him;  they  can  never 
have  enough  of  the  chaste  fruition  of  the  glorious  prince  Immanuel,  and 
they  never  want  his  inmost  presence  to  the  full ; they  suck  the  honey  and 
the  honey-comb  ; they  drink  of  the  floods  of  eternal  consolations,  and  fill  all 
empty  desires;  and,  as  if  the  souls  of  saints  were  without  bottom,  afresh 
they  suck  again  to  all  eternity.  Now,  this  is  salvation  indeed;  the  soul 
that  attains  this  full  enjoyment  is  saved  to  the  uttermost. 

3.  In  respect  of  Christ  himself,  that  he  may  be  glorified.  Now,  in  two 
things  more  especially  will  he  be  glorified  at  that  day.  1.  In  his  justice. 
2.  In  his  mercy,  or  free  grace. 

1.  His  justice  will  be  glorified,  especially  in  punishing  the  wicked  : here 
on  earth  little  justice  is  done  on  most  offenders,  though  some  public  crimes 
are  sometimes  punished,  yet  the  actions  of  closets,  and  chambers,  the  de- 
signs and  thoughts  of  men,  the  business  of  retirements,  and  of  the  night, 
escape  the  hand  of  justice;  and  therefore  God  hath  so  ordained  it,  that 
there  shall  b.e  a day  of  doom,  wherein  all  that  are  let  alone  by  men,  shall 
be  questioned  by  God;  “Shall  not  the  Judge  of  all  the  world  do  right?” 
Gen.  18  : 25.  Then  all  thoughts  shall  be  examined,  and  secret  actions 
viewed  on  each  side,  and  the  infinite  number  of  those  sins  which  escaped 
here,  shall  be  blazoned  there;  all  shall  have  justice,  and  the  justice  of  the 
judge  shall  be  so  exact,  that  he  will  account  with  men  by  minutes;  and 
that  justice  may  reign  entirely,  God  shall  open  his  treasure,  I mean  the 
wicked  man’s  treasure,  and  tell  the  sums,  and  weigh  the  grains  and  scru- 
ples, “ Is  not  this  laid  up  in  store  with  me,  and  sealed  up  among  my  trea- 
sures? I will  restore  it  in  the  day  of  vengeance,  saith  the  Lord,”  Deut. 
32  : 34.  Oh  ! how  will  God  glorify  his  justice  at  that  day?  Surely  his 
justice  shall  shine,  and  be  eminently  glorious  in  every  passage. 

2.  His  mercy  or  free  grace,  will  be  glorified  in  rewarding  the  saints. 
And  this  is  the  main,  the  supreme  end  of  his  coming  to  judgment,  “ He 
shall  come,  (saith  the  apostle,)  to  be  glorified  in  his  saints,”  2 Thess.  1 : 10. 
Not  but  that  the  angels  shall  glorify  the  riches  of  his  grace,  as  well  as 
s ;ints ; but  because  the  angels  never  sinned,  (“They  have  now  kept  their 
robes  of  innocency,  their  cloth  of  gold  above  five  thousand  years,  without 
one  spark  of  dirt,  or  change  of  color;”)  therefore  the  glory  of  his  grace  is 
more  especially  fastened  on  saints,  that  sometimes  were  sinners.  Oh  ! what 
stories  will  be  told  at  this  day  of  grace’s  acts?  “I  was  a blasphemer,  and 
a persecutor,  and  an  injurious  person,  (said  Paul,)  but  I obtained  mercy,” 
1 Tim.  1 : 13  (All  eleethen ,)  “but  I was  be-mercied,”  as  if  he  had  been 
dipt  in  a river,  in  a sea  of  mercy;  it  may  be  he  will  make  the  same  ac- 
knowledgment at  the  day  of  judgment,  “ I was  a sinner,  but  the  grace  of 
the  Lord  Jesus  to  me  was  abundant,  super-abundant;  I obtained  as  much 
grace  as  would  have  saved  a world.”  Certainly  free  grace  shall  then  be 
discovered  to  some  purpose  : then  it  shall  be  known,  “ that  where  sin 
abounded,  grace  far  more ; it  over-abounded,  or  more  than  over-abounded,” 
Horn.  5 : 20,  ( hupereperisseusen ,)  it  is  a word  borrowed  from  fountains  and 
rivers,  which  have  overflowed  with  waters  ever  since  the  creation  : then  all 
the  saints  shall  exalt,  and  magnify,  and  with  loud  voices  praise  the  glory 
of  his  grace ; they  shall  look  on  their  debts  written  in  grace’s  book,  and 
then  shall  they  sing  and  say,  “ 0 the  mystery  of  grace ! 0 the  gold  mines 
and  depths  of  Christ’s  free  love  !”  why,  this  was  the  great  design  of  our 
salvation ; at  the  first,  when  God  was  willing  to  communicate  himself  out 
of  his  aloneness  everlasting,  he  laid  this  plot,  that  all  he  would  do,  should 
be  “ to  the  praise  of  the  glory  of  his  grace,”  Eph.  1 : 6.  And  now  at  his 
second  coming,  having  done  all  he  will  do,  the  saints,  for  whom  he  hath 
dune  all,  admire,  esteem,  honor,  and  sound  forth  the  praises  of  his  grace. 


680 


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[BOOK  V. 


Is  not  this  their  everlasting  song  which  they  begin  at  this  day,  “Glory  to 
the  Lamb,  and  glory  to  his  grace,  that  sitteth  on  the  throne  for  evermore  V ’ 
Not  but  that  they  glorify  him  in  his  wisdom,  power,  holiness,  and  his  other 
attributes,  aye,  but  especially  in  this;  it  is  his  grace  in  which  he  most  de- 
lighteth,  even  as  virtuous  kings  affect,  above  all  their  other  virtues,  to  be 
had  in  honor  for  their  clemency  and  bounty ; so  Jesus  Christ  the  King  of 
kings,  affects  above  all,  the  glory  of  his  grace.  And  to  this  purpose,  heaven 
itself  is  an  house  full  of  broken  men,  who  have  borrowed  millions  from 
Christ,  but  can  never  repay,  more  than  to  read  and  sing  the  praises  of  free 
grace  : “ Glory  to  the  Lamb,  and  glory  to  the  riches  of  his  grace  for  ever- 
more.” 

Thus  for  directions : one  word  of  application,  or  a few  motives  to  work 
faith  in  you  in  this  respect. 

1.  Christ  in  his  word  invites  you  to  believe,  these  are  his  letters  from 
heaven,  “Come  all  to  the  marriage  supper  of  the  Lamb;  ho,  everyone 
that  thirsts  come  in  ;”  heaven’s  gate  is  open  to  all  that  knock,  but  fools, 
foolish  virgins,  foolish  souls,  which  have  no  faith,  nor  will  have  any,  to 
render  them  fit  for  heaven.  This  meets  with  some  that  scruple,  “What, 
will  Christ  come  again  to  receive  me  to  himself?  Shall  I enter  with  him 
into  glory  ? Alas!  no  unclean  thing  shall  enter  into  that  holy  city,  and 
shall  such  a sinner  as  I am  be  admitted  ?”  Oh  believe  ! believe  thy  part 
in  this  coming  of  Christ,  to  receive  thee  to  himself;  and  no  sin  that  thou 
feelest  a burden,  shall  keep  thee  out  of  heaven.  There  is  Rahab  the  harlot, 
and  Manasseh  the  murderer,  and  Mary  that  had  so  many  devils;  a man 
that  hath  many  devils,  may  come  where  there  is  not  one,  “ lame,  and  blind, 
and  halt,  may  enter  into  heaven,  and  yet  still  there  is  room,”  Luke  14  : 22. 
There  is  a great  variety  of  guests  above,  and  yet  one  table  large  enough  for 
all ; no  crowding,  and  yet  thousands,  and  thousands  of  thousands  sitting 
together.  Ah  poor  soul  ! why  dost  thou  make  exceptions,  where  God  makes 
none?  Why  shouldst  thou  exclude  thyself  out  of  these  golden  gates,  when 
God  doth  not?  Believe,  only  “believe  in  the  Lord  Jesus,”  and  the  pro- 
mise is  sure,  and  without  all  controversy,  “ thou  shalt  be  saved.” 

2.  Christ  by  his  ministry  entreats  you  to  believe;  come,  say  they,  we  be- 
seech you  believe  in  your  judge,;  it  may  be  you  startle  at  this,  what,  to 
believe  in  him  who  is  coming  to  be  your  judge  ? But  if  your  judge  be 
Jesus,  if  the  same  person  that  died  for  you  shall  come  to  judge  you,  why 
should  you  fear?  Indeed  if  your  judge  were  your  enemy,  you  might  fear  : 
but  if  he  who  is  your  Lord,  aud  who  loves  your  souls,  shall  judge  you,  there 
is  no  such  cause  : will  a man  fear  to  be  judged  by  his  dearest  friends,  a 
brother  by  a brother,  a child  by  a father,  or  a wife  by  her  husband  ? Con- 
sider ! is  not  he  your  judge  who  came  down  from  heaven,  and  who  being 
on  earth  was  judged,  condemned,  and  executed  in  your  stead?  And  yet 
are  ye  fearful,  “ 0 ye  of  little  faith  ?”  Oh  what  an  unreasonable  sin  is 
unbelief?  Nay,  say  the  scrupulous,  if  I were  assured  of  this,  if  I knew 
that  my  judge  were  my  friend,  I should  not  fear;  but  is  he  not  mine  enemy  ? 
Have  not  I provoked  him  to  enmity  against  my  soul?  Bo  I not  stand  it 
out  in  arms  against  my  judge?  Am  not  I daily  sinning  against  him,  who 
justly  may  condemn  me  for  my  sin  ? Give  this  for  granted,  that  this  and 
no  other,  no  better  is  my  case,  and  what  say  you  then  ? If  it  be  so,  hearken 
then  to  the  voice  of  our  ministry.  We  poor  ministers,  that  love  your  souls, 
(say  what  you  will  of  us)  would  fain  have  all  this  enmity  against  God,  and 
against  Christ  done  away ; and  to  this  purpose,  we  not  only  appear  many 
and  many  a time  upon  our  knees  to  God  for  you,  but  (maugre  all  your  op- 
position against  us)  we  could  be  content  to  come  upon  our  knees  from  God, 
to  you,  to  beseech  you  not  to  provoke  your  judge  against  your  souls  : what, 
is  Christ  and  you  at  odds  ? Is  the  difference  wide  betwixt  your  judge  and 


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you  ? I do  now  in  my  Master’s  name,  in  the  name  of  God,  and  in  the 
name  of  the  Lord  Jesus  Christ,  beseech  you  to  believe,  “ I beseech  you  in 
Christ’s  name,  in  Christ’s  stead,  be  ye  reconciled  unto  God.” . Is  not  this 
the  apostle’s  word?  “ Now  then  we  are  ambassadors  for  Christ,  as  though 
God  did  beseech  you  by  us,  we  pray  you  in  Christ’s  stead,”  2 Cor.  5 : 20. 
Christ’s  ministers  are  not  only  God’s  legates,  but  Christ  s surrogates : to 
make  this  plain  to  you,  when  a prince  sends  a messenger  to  another  prince, 
that  messenger  is  only  an  ambassador,  the  prince  being  not  bound  to  carry 
the  message  himself  in  person;  but  now  Jesus  Christ,  he  is  the  Father’s 
ambassador,  and  Christ  is  thereby  bound  to  bring  the  message  of  peace 
himself;  but  being  necessarily  employed  elsewhere,  (in  the  same  design  of 
grace,)  he  constituted  us  his  officers,  so  that  we  do  not  come  only  in  the 
name  of  God,  but  in  the  place  of  Christ,  to  do  that  work  which  is  prima- 
rily his,  “As  the  Father  hath  sent  me,  even  so  send  I you,”  John  20  : 21. 
And  this  was  the  commendation  of  the  Galatians,  “ That  they  received  the 
apostle  Paul  even  as  Jesus  Christ,”  Gal.  4 : 14.  Now  weigh  your  desire 
we  beseech  you  to  believe ; we  beseech  you  to  sign  the  articles  of  agree- 
ment betwixt  Christ  and  you  : what,  shall  some  base  inconsiderable  lust 
stand  in  competition  with  Jesus  Christ?  Will  you  not  make  your  peace 
with  your  judge  whilst  you  are  in  the  way,  and  before  he  sit  on  his  throne  ? 
Behold  we  give  you  a warning,  “ the  judge  is  at  the  door,  now  believe,  and 
be  saved.”  Oh!  how  fain  would  we  tempt  you  (as  it  were)  with  glory? 
We  tender  Christ,  and  we  offer  peace,  we  come  in  the  judge’s  name  to  be- 
seech you  to  make  ready  for  him,  and  for  heaven ; we  bring  salvation  to 
your  very  doors,  to  your  very  ears,  and  there  we  are  sounding,  knocking, 
“ Will  you  go  to  heaven,  sinners?  Will  ye  go  to  heaven;  Oh  ! believe  in 
him  that  will  judge  you,  and  lie  will  save  you.” 

3.  Christ  by  his  Spirit,  moves,  excites  and  provokes  you  to  believe. 
Sometimes  in  reading,  and  sometimes  in  hearing,  and  sometimes  in  medi- 
tating, you  may  feel  him  stir ; have  you  felt  no  gale  of  the  Spirit  all  this 
while  ? it  is  the  Spirit  that  convinceth  the  world  of  sin,  John  16  : 8,  espe- 
cially of  that  great  sin  of  unbelief ; and  then  of  righteousness,  which  Christ 
procureth  by  going  to  his  Father.  Observe  here,  it  is  the  work  of  the  Spirit 
thus  to  convince,  so  that  all  moral  philosophy,  and  the  wisest  directions  of 
the  most  civil  men,  will  leave  you  in  a wilderness;  yea,  ten  thousands  of 
sermons  may  be  preached  to  you  to  believe,  and  yet  you  never  shall,  till 
you  are  overpowered  by  God’s  spirit ; it  is  the  Spirit  that  enlightens  and 
directs  you,  as  occasion  is,  saying,  “ This  is  the  way,  walk  ye  in  it,”  Isa. 
30  : 21.  It  is  the  Spirit  that  rouseth  and  awakeneth  you  by  effectual 
motion,  “ Arise  my  love,  my  fair  one,  and  come  away,”  Sol.  Song  2 : 10. 
“ He  stands  at  the  door  and  knocks ;”  he  stretches  out  his  hand  with  heaven 
in  it,  and  he  doeth  so  all  the  day  long.  “ All  the  day  long  have  I stretched 
out  my  hand,”  Rom.  10:21.  And  that  you  may  find  his  yoke  easy,  and 
his  burden  light,  it  is  the  Spirit  that  draws  the  yoke  with  you,  and  by 
secret  animations,  and  sweet  inspirations,  heartens  and  enables  you  to  do 
the  work  wiih  ease  ; and,  in  this  respect,  the  saints  are  said  “ to  be  led  by 
the  Spirit,”  Rom.  8 : 14.  Even  as  a mother  leads  her  child  that  is  weak, 
and  enables  it  to  go  the  better,  so  the  Spirit  leads  the  saints  (as  it  were)  by 
the  hand,  and  strengthens  them  to  believe  yet  more  and  more.  I speak  now 
to  saints : if  whilst  I press  you  to  believe  in  Jesus,  you  feel  the  Spirit  in 
bis  stirring  and  impetuous  acts,  surely  it  concerns  you  to  believe,  it  con- 
cerns you  to  be  obsequious  and  yielding  to  the  breathings  of  God’s  Spirit, 
it  concerns  you  to  co-operate  with  the  Spirit,  and  to  answer  his  wind  blow- 
ing. As  you  are  to  take  Christ  at  his  word,  so  you  are  to  take  Christ’s 
Spirit  at  his  work  : if  now  he  knocks,  do  you  knock  with  him  ; if  now  his 
fingers  make  a stirring  upon  the  handles  of  the  bar,  let  your  hearts  make  a 


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stirring  with  his  fingers  also  ; 0 ! reach  in  your  hearts  under  the  stirrings 
of  free  grace  ; obey  dispositions  of  grace  as  God  himself.  If  now  you  feel 
your  hearts  as  hot  iron,  it  is  good  then  to  smite  with  the  hammer;  if  now 
you  feel  your  spirits  docile,  say  then  with  him  in  the  gospel,  I believe,  Lord, 
help  my  unbelief;  I believe,  what?  I believe  when  Jesus  comes  again,  he 
will  receive  me  to  himself,  and  that  I shall  be  for  ever  with  the  Lord. 
Amen,  Amen. 

Sect.  VI. — Of  loving  Jesus  in  that  respect. 

6.  Let  us  love  Jesus,  as  carrying  on  the  great  work  of  our  salvation  in 
his  second  coming.  In  prosecution  of  this,  I must  first  set  down  Christ’s 
love  to  us,  and  then  our  love  to  Christ ; that  is  the  cause,  and  this  the  effect ; 
that  is  the  spring,  and  this  the  stream ; in  vain  should  we  persuade  our 
hearts  to  love  the  Lord,  if,  in  the  first  place,  we  were  not  sensible  that  our 
Lord  loves  us,  u We  love  him  (saith  the  apostle)  because  he  first  loved  us,” 
1 John  4 : 19.  It  is  Christ’s  way  of  winning  hearts,  he  draws  a lump  of 
love  out  of  his  own  heart,  and  casts  it  into  the  sinner’s  heart,  and  so  he  loves 
him.  Come,  then,  let  us  first  take  a view  of  Christ’s  love  to  us,  and  see, 
if  from  thence,  any  sparks  of  love  will  fall  on  our  hearts  to  love  him  again. 
Should  I make  a table  of  Christ’s  acts  of  love,  and  free  grace  to  us,  I might 
begin  with  that  eternity  of  his  love  before  the  beginning,  and  never  end 
till  I draw  it  down  to  that  eternity  of  his  love  without  all  ending : His 
love  is  as  his  mercy,  from  everlasting  to  everlasting ; he  loved  us  before 
time,  in  the  beginning  of  time,  iD  the  fulness  of  time ; at  this  time  the 
flames  of  love  are  as  hot  in  his  breast  as  they  were  at  first,  and  when  time 
shall  be  no  more,  he  will  love  us  still ; this  fire  of  heaven  is  everlasting ; 
there  is  in  the  breast  of  Christ  an  eternal  coal  of  burning  love,  that  never, 
never  shall  be  quenched.  But  I have,  in  some  measure,  already  discovered 
all  those  acts  of  his  grace  and  love  till  his  second  coming  : And  therefore 
I begin  there.  t 

1.  Christ  will  come  ; is  not  this  love  ? As  his  departure  was  a rich  testi- 
mony of  his  love,  “ It  is  expedient  for  you  that  I go  away  ;”  so  in  his  return- 
ing, “ I will  not  leave  you  comfortless,  I will  come  unto  you,”  John  14  : 18. 
Oh  ! how  can  we  think  of  Christ’s  returning,  and  not  meditate  on  the  great- 
ness of  his  love  ? Might  he  not  send  his  angels,  but  he  must  come  himself! 
Is  it  not  state  and  majesty  enough  to  have  the  angels  come  for  us,  but  that 
he  himself  must  come  with  his  angels  to  meet  us  more  than  half  the  way  ? 
What  king  on  earth  would  adopt  a beggar,  and  after  his  adoption,  would 
himself  go  in  person  to  fetch  him  from  the  dung-hill  to  his  throne  ? We 
are  filthy  Lazars,  from  the  crown  of  our  heads  to  the  soles  of  our  feet,  we 
are  full  of  sores ; and  yet  the  King  of  heaven  puts  on  his  best  attire,  and 
comes  in  person  with  all  his  retinue  of  glory,  to  fetch  us  from  our  graves 
to  his  own  court  of  heaven.  Oh  ! the  love  of  Christ  in  this  one  act,  he 
will  come  again,  he  is  but  gone  for  a while,  but  he  will  come  again  in  his 
own  person. 

2.  Christ  will  welcome  all  his  saints  into  his  presence  : and  is  not  this 
love  ? After  he  is  come  down  from  heaven,  he  stays  for  them  a while  in 
the  clouds,  and  commanding  his  angels  to  bring  them  thither,  anon  they 
come  ; and,  Oh  ! how  his  heart  springs  within  him  at  their  coming ; what 
throbs  and  pangs  of  love  are  in  his  heart  at  the  first  view  of  them  ? As 
they  draw  near,  and  fall  down  at  his  feet,  and  worship  him,  so  he  draws  near 
and  falls  upon  their  necks,  and  welcomes  them.  Methinks  I hear  him  say, 
Come,  blessed  souls,  you  are  my  purchse,  for  whom  I covenanted  with  my 
Father  from  eternity ; Oh  ! you  are  dearly  welcome  to  your  Lord,  in  that 
now  I have  you  in  my  arms ; I feel  the  fruit  of  my  death,  the  acceptation 
of  my  sacrifice,  the  return  of  my  prayers ; for  this  I was  born  and  died  j 


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for  this  I rose  again  and  ascended  into  heaven  ; for  this  I have  interceded 
a priest  in  heaven  these  many  years,  and  now  I have  the  end  and  design  of 
all  my  actings  and  sufferings  for  you,  how  is  my  joy  fulfilled  ! Look,  as  at 
the  meeting  of  two  lovers,  there  is  a great  joy,  especially  if  the  distance  has 
been  great,  and  the  desires  of  enjoying  one  another  vehement;  so  is  the 
meeting  of  Christ  with  his  saints ; the  joy  is  so  great,  that  it  runs  over  and 
wets  the  fair  brows  and  beauteous  looks  of  cherubim  and  seraphim,  and 
all  the  angels  have  a part  of  this  banquet  at  this  day. 

3.  Christ  will  sentence  his  saints  for  eternal  life ; Here  is  love  indeed, 
every  word  of  the  sentence  is  full  of  love ; it  contains  the  reward  of  his 
saints,  a reward  beyond  their  work,  and  beyond  their  wages,  and  beyond 
the  promise,  and  beyond  their  thoughts,  and  beyond  their  understanding; 
it  is  a participation  of  the  joys  of  God,  and  of  the  inheritance  of  the  judge 
himself ; “ Come,  enter  into  your  master’s  joy,  inherit  the  kingdom.”  Oh  ! 
but  if  all  the  saints  have  only  but  one  kingdom,  where  is  my  room  ? Fear 
not,  0 my  soul ! thou  shalt  have  room  enough,  though  but  one  kingdom, 
yet  all  the  inhabitants  there  are  kings;  whole  heaven  is  such  a kingdom, 
as  is  entirely  and  fully  enjoyed  by  one  glorified  saint;  all,  and  every  one 
hath  the  whole  kingdom  at  his  own  will;  every  one  is  filled  with  God,  as  if 
there  were  no  fellows  there  to  share  with  him.  Oh  ! that  I may  come  under 
this  blessed  sentence.  Never  was  more  love  expressed  in  words  than  Christ 
expresseth  in  this  sentence,  “ Come  ye  blessed,”  &c. 

4.  Christ  will  take  up  all  his  saints  with  him  into  glory,  where  he  will 
present  them  to  his  Father,  and  then  be  their  all  in  all,  to  all  eternity. 
This  is  the  height  of  Christ’s  love,  this  is  the  immediate  love  that  comes 
out  from  the  precious  heart  and  bowels  of  Jesus  Christ;  this  that  zenith  of 
love,  when  sensibly  and  feelingly  it  burns  at  hottest;  it  is  true,  that  Christ’s 
love  breaks  out  in  all  those  precedaneous  acts  we  have  already  spoken ; Oh ! 
but  what  loves  will  he  cast  out  from  himself  in  glory  ? The  more  excellent 
the  soil  is,  and  the  nearer  the  sun  is,  the  more  of  summer,  and  the  more 
of  day ; the  more  delicious  the  apples,  the  pomegranates,  the  roses,  the 
lilies,  that  grow  there ; Surely  Christ  in  glory  is  a blessed  soil ; roses,  and 
lilies,  and  apples  of  love,  that  are  eternally  summer  green,  and  sweet,  grow 
out  of  him ; the  honey  of  heaven  is  more  than  honey ; the  honey  of  love 
that  is  pure  and  unmixed,  and  glorious  in  Christ,  must  needs  be  incom- 
parable. I cannot  say,  but  that  Christ’s  love,  like  himself,  is  the  same 
yesterday,  to-day,  and  for  ever;  there  is  no  intension,  or  remission  of  his 
love  as  in  itself,  for  “God  is  love,”  1 John  4 : 8.  He  is  essentially  love, 
and  therefore  admits  of  no  degrees ; yet,  in  respect  of  this  sense,  or  mani- 
festation of  this  love  of  Christ,  there  must  needs  be  a difference ; thus  if 
he  loved  his  spouse  on  earth,  how  much  more  will  he  love  her,  when  his 
bride  in  heaven  ? If  he  loves  us  while  sinners,  and  enemies  to  his  holiness, 
how  much  more  will  he  love  us,  when  we  are  sous  and  perfected  saints  in 
glory  ? He  that  could  spread  his  arms,  and  open  his  heart  on  the  cross,  will 
he  not  then  open  arms,  and  heart,  and  all  to  them  that  reign  with  him  in 
his  kingdom  ? If,  in  this  life,  such  is  love’s  puissance,  that  we  usually  say 
of  Christ,  Though  the  head  be  in  heaven,  yet  he  hath  left  his  heart  on 
earth  with  sinners;  what  shall  we  say  of  Christ  in  glory,  where  love,  like 
the  sun,  ever  stands  in  the  zenith  ? “ Where  the  eternal  God  is  the  soul’s 
everlasting  refuge,  and  underneath  are  his  everlasting  arms  ?”  Deut.  33  : 27. 

5.  And  if  Christ  love  thus,  how  should  we  love  again  for  such  a love  ? 
Lord,  what  a sum  of  love  are  we  indebted  to  thee?  Is  it  possible  that  ever 
we  should  pay  the  debt  ? Can  we  love  as  high,  as  deep,  as  broad,  as  long  as 
love  itself,  or  as  Christ  himself?  No,  no,  all  we  can  do  is  but  to  love  a 
little;  and,  Oh  ! that  in  the  consideration  of  his  love  we  could  have  a little 
in  sincerity.  Oh ! that  we  were  but  able  feelingly  to  say,  Why,  Lord,  I 


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love  thee,  I feel  I love  thee,  even  as  I feel  I love  my  friend,  or  as  I feel  I 
love  myself.  Such  arguments  of  love  have  been  laid  before  us,  as  that  now 
I know  no  more ; we  have  seen  whole  Christ  cap-a-pie,  we  have  heard  of 
the  loves  of  Christ  from  eternity  to  eternity,  we  have  had  a view  of  the 
everlasting  gospel  of  Jesus  Christ,  wherein  his  love  is  represented  to  us  as 
hot  as  death,  or  as  the  flames  of  God,  and  do  we  not  yet  love  him  ? hath 
Christ  all  this  while  opened  his  breast  and  heart  to  us  saying,  Friends, 
doves,  come  in,  and  dwell  in  the  holes  of  this  rock  ? And  do  we  search  his 
breast?  Do  we  turn  our  backs  upon  him,  and  requite  his  love  with  hatred? 
Surely  this  is  more  than  sin ; for  what  is  sin  but  a transgression  of  the  law  ? 
But  this  sin  is  both  a transgression  of  the  law  and  gospel.  What ! to  spurn 
against  the  warm  bowels  of  love?  To  spit  on  grace?  To  disdain  him  who 
is  the  white  and  ruddy,  the  fairest  of  heaven  ? Oh  the  aggravations  of  this 
sin,  it  is  an  heart  of  flint  and  adamant  that  spits  at  evangelic  love  ! law  love 
is  love,  but  evangelic  love  is  more  than  love  ; it  is  the  gold,  the  flower  of 
Christ’s  wheat,  and  of  his  finest  love.  Oh  the  many  gospel  passages  of 
love  that  we  have  heard  ! Oh  the  sweet  streams  of  love  that  we  have  fol- 
lowed, till  now  that  we  are  come  to  a sea  of  love,  to  an  heaven  of  love,  to 
an  infinite,  eternal,  everlasting  love  in  heaven.  I want  words  to  express 
this  love  of  Jesus,  a sea  of  love  is  nothing,  it  hath  a bottom  ; an  heaven  of 
love  is  nothing,  it  hath  a brim  ; but  infinite,  eternal,  everlasting  love  hath 
no  bottom,  no  brim,  no  bounds,  and  do  we  not  yet  love  him  ? Do  we  not 
yet  feel  the  fire  of  love  break  forth  ? If  not,  it  is  time  to  turn  our  preaching 
into  prayer,  0 thou  who  art  the  element  or  sun  of  love  ! come  with  thy 
power,  let  out  one  beam,  one  ray,  one  gleam  of  love  upon  my  soul ! shine 
hot  upon  my  heart,  cast  my  soul  into  a love  trance,  remember  thy  promise, 
To  circumcise  my  heart,  that  I may  love  the  Lord  my  God,  with  all  my 
heart,  and  with  all  my  soul,  Deut.  30  : 6.  Surely  the  great  marriage  of 
the  Lamb  is  coming  on,  he  will  come,  and  welcome  all  his  saints  into  his 
presence  ; he  will  bid  them  inherit  the  kingdom,  and  put  them  in  posses- 
sion of  the  inheritance;  and  then  we  cannot  choose  but  love  our  Lord 
Jesus  with  all  our  hearts,  and' with  all  our  souls;  only  begin  we  it  here,  let 
us  now  be  sick  of  love,  that  we  may  then  be  well  with  love ; let  us  now 
rub  and  chafe  our  hearts  (our  dead,  cold  hearts)  before  this  fire,  till  we  can 
say  with  Peter,  “ Why,  Lord  thou  knowest  all  things,  thou  knowest  that  1 
love  thee.” 

Sect.  VII. — Of  joying  in  Jesus  in  that  respect. 

7.  Let  us  joy  in  Jesus  as  carrying  on  the  great  work  of  our  salvation  for 
us  in  his  second  coming.  Christ  delights  to  have  his  people  look  upon  him 
with  delight;  for  a soul  to  be  always  under  a spirit  of  bondage,  and  so  to 
look  upon  Christ  as  a judge,  a lion,  or  an  offended  God,  it  doth  not  please 
God;  the  Lord  Jesus  is  tender  of  the  joy  of  his  saints,  “Rejoice  and  be 
exceeding  glad,  (saith  Christ)  Matth.  6 : 12.  Rejoice  evermore,  1 Thess. 
5 : 16.  Rejoice  in  the  Lord  always,  and  again  I say,  Rejoice,  Phil.  4 : 4. 
Let  the  righteous  be  glad,  let  them  rejoice  before  God,  yea,  let  them  ex- 
ceedingly rejoice,”  Psal.  68  : 3.  All  that  Christ  doeth  to  his  saints  tends 
to  this  joy,  as  the  upshot  or  end  of  all : if  he  cast  down,  it  is  but  to  raise 
them  up;  if  he  humble,  it  is  but  to  exalt;  if  he  kill,  it  is  but  to  make 
alive;  in  every  disposition  still  he  hath  a tender  care  to  preserve  their  joy. 
This  is  the  Benjamin  about  which  Christ’s  bowels  beat,  Let  my  children 
suffer  any  thing,  but  nothing  in  their  joy;  I would  have  all  that  love  my 
name  to  be  joyful  in  me. 

Oh  ! some  say,  but  Christ’s  day  is  a terrible  day;  when  Christ  appears, 
he  will  make  the  heavens,  and  the  earth,  and  hell  to  shake  and  tremble; 
“ Our  God  shall  come,  and  shall  not  keep  silence ; a fire  shall  devour  before 


CHAP.  II.] 


LOOKING  UNTO  JESUS. 


685 


him,  and  it  shall  be  very  tempestuous  round  about  him,”  Psalm  50  : 3. 
True,  but  what  is  all  this  terror  but  an  argument  of  thy  Father’s  power  and 
justice  against  sinners  ? If  thou  art  Christ’s,  and  hast  thy  part  in  him, 
not  one  jot  of  all  this  terror  belongs  to  thee;  “the  Lord  knows  how  to  de- 
liver the  godly  out  of  temptations,  and  to  reserve  the  unjust  to  the  'day  of 
judgment  to  be  punished,”  2 Pet.  2 : 9.  He  knows  how  to  make  the  same 
day  a terror  to  his  foes,  and  a joy  to  his  people;  he  ever  intended  it  for  the 
great  distinguishing  and  separating  day,  wherein  both  joy  and  sorrow  shall 
be  manifested  to  the  highest.  “0  then  let  the  heavens  rejoice,  the  sea,  the 
earth,  the  floods,  the  hills,  for  the  Lord  cometh  to  judge  the  earth  ; with 
righteousness  shall  he  judge  the  world,  and  the  people  with  equity,”  Psalm 
98  : 7,  8,  9.  If  you  find  it  an  hard  thing  to  joy  in  Jesus,  as  in  reference 
to  his  second  coming,  think  of  these  motives. 

1.  Christ’s  coming  is  the  Christian’s  encouragement,  so  Christ  himself 
lays  it  down,  “ You  shall  see  the  Son  of  man  comiDg  in  a cloud,  with  power 
and  great  glory ; and  when  these  things  begin  to  come  to  pass,  then  look 
up,  and  lift  up  your  heads,  for  your  redemption  draweth  nigh,”  Luke  21  : 
27,  28.  The  signs  of  his  coming  are  the  hopes  of  your  approaching  intro- 
duction into  glory ; and  what  should  you  do  then  but  prepare  for  your  ap- 
proaching with  exceeding  joy  ? Many  evils  do  now  surround  you  every 
where,  Satan  hath  his  snares,  and  the  world  its  baits,  and  your  own  hearts 
are  apt  to  betray  you  into  your  enemies’  hands;  but  when  Christ  comes 
you  shall  have  full  deliverance,  and  perfect  redemption  : and  therefore  look 
up,  and  lift  up  your  heads.  The  apostle  speaks  the  very  same  encourage- 
ment, “The  Lord  himself  descends  from  heaven  with  a shout,  with  the 
voice  of  the  archangel,  and  with  the  trump  of  Grod,  and  the  dead  in  Christ 
shall  rise  first;  then  we  which  are  alive,  and  remain,  shall  be  caught  up  to- 
gether with  them  in  the  clouds,  to  meet  the  Lord  in  the  air, — wherefore 
comfort  one  another  with  these  words/’  1 Thess.  4 : 16,  17,  18.  Christ’s 
coming  is  a comfortable  doctrine  to  all  believers;  and  therefore  all  the  elect 
that  hear  these  words,  should  be  comforted  by  them,  “ Comfort  ye,  comfort 
ye  my  people.” 

2.  Christ  our  Saviour  must  be  our  Judge.  The  same  Jesus  that  was 
born  for  us,  and  lived  and  died  for  us,  will  come  at  last  to  judge  us;  is  not 
this  comfortable  ? You  that  have  heard  all  his  transactions,  can  you  ever 
forget  the  unweariedness  of  Christ’s  love,  in  his  constant  and  continual  act- 
ings for  your  souls  ? How  long  hath  he  been  interceding  for  his  saints  ? 
How  long  hath  he  been  knocking  at  their  hearts  for  entrance  ? It  is  above 
a thousand  six  hundred  years  that  he  hath  been  praying  and  knocking;  and 
he  resolves  not  to  give  over  till  all  be  his,  till  all  the  tribes  in  ones  and  two 
be  over  Jordan,  and  up  with  him  in  the  heavenly  Canaan.  And  if  this  be 
he  that  must  be  our  judge,  if  he  that  loves  our  souls  must  judge  our  souls, 
if  he  that  hath  a great  interest  and  increase  of  joy  in  our  salvation  must 
pass  our  sentence,  will  not  this  work  us  into  a rejoicing  frame  ? 

3.  Christ’s  sentence  is  the  Christian’s  acquittance;  I may  call  it  his 
general  acquittance,  from  the  beginning  of  the  world  to  the  end,  thereof. 
Hence  some  call  this  the  day  of  the  believer’s  full  justification;  they  were 
before  made  just,  and  esteemed  just;  but  now  by  a lively  sentence  they 
shall  be  pronounced  just  by  Christ  himself;  now  is  the  complete  acquit- 
tance, or  the  full  absolution  from  all  sin ; now  will  Christ  pardon  and  speak 
out  his  pardon  once  for  all ; uow  will  he  take  his  book  (wherein  all  our  sins, 
as  so  many  debts  or  trespasses,  are  written)  and  he  will  cancel  all : “ Your 
sins  shall  be  blotted  out,  (saith  Peter,)  when  the  time  of  refreshing  shall 
come  from  the  presence  of  the  Lord,”  Acts  3 : 19.  And  is  not  this  enough 
to  cause  our  joy  ? When  the  Spirit  witnessing  with  our  spirits,  doth  but 
in  part  assure  us  of  sins  pardoned,  is  it  not  exceeding  sweet  ? Oh  but  L jw 


686 


LOOKING  UNTO  JESUS. 


[BOOK  V. 


sweet  will  be  that  sentence  which  will  fully  resolve  the  question,  and  leave 
no  room  of  doubting  any  more  for  ever  ? Consider,  0 my  soul ! the  day  is 
coming  when  the  Judge  of  heaven  and  earth  will  acquit  thee  of  all  thy 
sins  before  all  the  world ; it  is  a part  of  his  business  at  that  day,  to  glorify 
his  justice  and  free  grace  in  thy  absolution.  0 ! Christians,  how  may  we 
comfort  one  another  with  these  words  ? 

4.  Christ  in  the  issue  will  lead  us  into  glory.  As  the  bridegroom  after 
the  nuptials  leads  his  bride  to  his  own  home,  that  there  they  may  live  to- 
gether, and  dwell  together,  so  Christ  our  royal  Bridegroom  will  lead  us  into 
the  palace  of  his  glory.  And  is  not  this  joy  of  our  Lord  enough  to  cause 
our  joy?  Oh  ! what  embraces  of  love,  what  shaking  of  hands,  what  wel- 
comes shall  we  have  into  this  city  ? There  shall  we  see  Christ  in  his  garden, 
there  shall  we  be  set  as  a seal  on  Christ’s  arm,  and  as  a seal  upon  his  heart; 
there  shall  we  be  filled  with  his  love,  enlightened  with  his  light,  encircled 
in  his  arms,  following  his  steps,  praising  his  name,  and  admiring  his  glory ; 
there  shall  we  joy  indeed  ; “ for  in  thy  presence  there  is  fulness  of  joy,  and 
at  thy  right-hand  there  are  pleasures  for  evermore,”  Psalm  14  : 11.  There 
is  joy,  and  full  joy,  and  fulness  of  joy;  there  are  pleasures,  and  pleasures 
evermore,  and  pleasures  evermore  at  God’s  right-hand.  0 the  music  of 
the  sanctuary!  0 the  sinless  and  well-tuned  Psalms!  0 the  songs  of  the 
high  temple,  without  either  temple  or  ordinances,  as  we  have  them  here  ! 
Can  we  choose  to  joy  at  the  thought  of  this  joy  above?  If  God  would  so 
dispense,  that  even  now  we  might  stand  at  the  utmost  door  of  heaven,  and 
that  God  would  strike  up  a window,  and  give  us  a spiritual  eye,  and 
heavenly  heart,  so  that  we  could  look  in,  and  behold  the  throne,  and  the 
Lamb,  and  the  troops  of  glorified  ones  clothed  in  white;  would  not  this 
cheer  up  our  hearts,  and  fill  them  with  joy  unspeakable  and  full  of  glory  ? 
Certainly  this  day  will  come,  when  Christ  will  not  only  bring  us  to  the  door, 
but  through  the  gates  unto  the  city;  and  then  we  shall  see  all  these  sights, 
and  hear  all  the  music  made  in  heaven  ; how  then  should  we  but  joy  in 
the  hope  of  the  glory  of  God  ? 0 ! methinks  raised  thoughts  of  our  man- 
sion in  glory  should  make  us  swim  through  the  deepest  sea  of  troubles  and 
afflictions,  and  never  fear.  Come  then,  0 my  drowsy  soul ! and  hearken 
to  these  motives  : If  yet  thou  seest  not  the  sun  itself  appear,  methinks  that 
the  twilight  of  a promise  should  revive  thee,  it  is  but  a little  while,  “ and 
he  that  shall  come  will  come,  and  will  not  tarry.”  It  may  be  thou  art  re- 
viled and  persecuted  here  on  earth,  and  what  then  ? Hath  not  Christ  bid 
thee  to  rejoice  in  afflictions  ? Is  it  not  his  word,  That  in  this  very  case 
thou  shouldst  “rejoice,  and  be  exceeding  glad?”  Matth.  5 : 12.  Is  it  not 
his  command,  “ Think  it  not  strange  concerning  the  fiery  trials,  but  rather 
rejoice,  inasmuch  as  ye  are  partakers  of  Christ’s  sufferings,  that  when  his 
glory  shall  be  revealed,  ye  may  be  glad  also  with  exceeding  joy  ?”  1 Pet. 
t : 18.  We  must  rejoice  now,  that  we  may  rejoice  then;  indeed  our  present 
joy  is  a taste  of  our  future  joy,  and  God  would  have  us  begin  our  heaven 
here  on  earth.  Come  then,  come  forth,  0 ray  dull  congealed  heart ! thou 
that  spendest  thy  days  in  sorrow,  and  thy  breath  in  sighing,  that  minglest 
thy  bread  with  tears,  and  drinkest  the  tears  that  thou  weepest : thou  that 
prayest  for  joy,  and  waitest  for  joy,  and  longest  for  joy,  and  complainest 
for  want  of  joy:  0 ! the  time  is  coming,  when  thou  shalt  have  fulness  of 
joy;  the  time  is  coming  when  the  angels  shall  bring  thee  to  Christ,  and 
when  Christ  shall  take  thee  by  the  hand,  and  lead  thee  into  his  purchased 
joy,  and  present  thee  unspotted  before  his  Father,  and  give  thee  thy  place 
about  his  throne;  and  dost  thou  not  rejoice  in  this  ? Art  thou  not  exceed- 
ingly raised  in  such  a meditation  as  this  ? Surely  if  one  drop  of  lively  faith 
were  but  mixed  with  these  motives,  thou  mightest  carry  an  heaven  within 
thee,  and  go  ou  ever  singing  to  thy  grave  : say  then,  Lost  thou  believe,  or 


LOOKING  UNTO  JESUS. 


687 


CHAP.  II.] 


dost  thou  not  believe  ? If  thy  faith  be  firm,  how  shouldst  thou  but  rejoice? 
If  thou  rollest  thyself  on  Christ,  and  on  that  promise,  “ I will  see  you 
again  and  your  hearts  shall  rejoice,  and  your  joy  no  man  taketh  from  you,” 
John  16  : 22.  How  shouldst  thou  but  rejoice,  and  be  exceeding  glad  ? If 
thou  lookest  upon  the  Holy  Ghost,  as  designed  by  the  Father  and  the  Son, 
to  bring  joy  and  delight  into  thy  soul,  How  shouldst  thou  but  be  filled  with 
the  water  of  life,  with  the  oil  of  gladness,  and  with  the  new  wine  of  the 
kingdom  of  God  ? 0 the  blessed  workings  of  faith  on  such  a subject  as 

this ! if  once  we  are  but  justified  by  faith,  and  that  we  can  act  our  faith  on 
Christ’s  glorious  coming,  then  it  will  follow,  that  we  shall  have  peace  with 
God,  and  rejoice  in  the  hope  of  the  glory  of  God,  and  not  only  so,  but  we 
shall  glory  in  tribulation  also,  Rom.  5 : 1,  2,  3. 

Sect.  VIII. — Of  calling  on  Jesus  in  that  respect. 

8.  Let  us  call  on  Jesus,  as  carrying  on  our  soul’s  salvation,  at  his  second 
coming;  this  contains  prayer,  and  praise. 

1.  Let  us  pray  for  the  coming  of  Christ;  this  was  the  constant  prayer 
of  the  church,  “ Come,  Lord  Jesus,  come  quickly  : the  Spirit  and  the  bride 
say,  come,”  Rev.  22:17.  Well  knows  the  bride  that  the  day  of  Christ’s 
comiDg  is  her  wedding  day,  her  coronation  day,  the  day  of  presenting  her 
unto  his  Father;  and  therefore,  no  wonder  if  she  pray  for  the  hastening 
of  it,  “ Make  haste,  my  beloved,  and  be  thou  like  to  a roe,  or  a young  hart,” 
Sol.  Song  8 : 14.  Thy  kingdom  come.  Many  prayers  are  in  the  bowels 
of  this,  as  that  Christ,  when  he  comes,  may  bid  us  welcome,  and  give  us  a 
place  on  his  throne,  on  his  right  hand,  and  pronounce  us  blessed,  and  take 
us  to  himself,  to  live  with  him  in  eternal  glory,  &c.  But  I mention  only 
this  general,  and  let  each  soul  expatiate  on  the  rest. 

2.  Let  us  praise  him  for  his  coming,  and  for  all  his  actings  at  his  coming. 
Our  engagements  to  Christ,  even  for  this  transaction,  is  so  great,  that  we 
can  never  extol  his  name;  at  that  day  the  books  shall  be  opened,  and  why 
not  the  book  of  our  engagements  to  Jesus  Christ  ? If  it  must  be  opened,  I 
can  surely  tell  you  it  is  written  full;  the  page  and  margin,  both  within  and 
without,  is  written  full ; it  is  a huge  book  of  many  volumes ; 0 then  let 
our  hearts  be  full  of  praises ! let  us  join  with  those  blessed  elders  that  fell 
down  before  the  Lamb,  aud  sang,  u Worthy  is  the  Lamb  that  was  slain,  to 
receive  power,  and  riches,  and  wisdom,  and  strength,  and  honor,  and  glory, 
and  blessing,”  Rev.  5 : 12.  Yea,  let  us  join  with  all  those  creatures  in 
heaven,  and  on  earth,  and  under  the  earth,  and  in  the  sea,  whom  John 
heard,  saying,  “ Blessing,  honor,  glory,  and  power  be  unto  him  that  sitteth 
on  the  throne,  and  unto  the  Lamb  for  ever  and  ever.”  Amen,  v.  13. 

Sect.  IX. — Of  conforming  to  Jesus  in  that  respect. 

9.  Let  us  conform  to  Jesus  as  coming  again  to  judge  the/world.  Look- 
ing to  Jesus  contains  this ; when  the  apostle  would  persuade  Christians 
to  patience  under  the  cross,  he  lays  down  first  the  cloud  of  witnesses,  all 
the  martyrs  of  the  Church  of  Christ;  and  secondly,  Jesus  Christ  himself, 
as  of  more  virtue  and  power  than  all  the  rest;  the  martyrs  suffered  much, 
but  Christ  endured  more  than  they  all ; and  therefore,  saith  the  apostle, 
u Look  unto  Jesus,”  Heb.  12:2  Surely  he  is  the  best  exemplar,  the 
chief  pj^ttern,  to  whom,  in  all  his  transactions,  we  may,  in  some  way  or 
other,  conform. 

But  how  should  we  conform  to  Christ  in  this  respect  ? I answer, — 

1.  Christ  will,  in  his  time,  prepare  for  judgment;  oh  let  us,  at  all  times 
prepare  for  his  judging  of  us;  doth  it  not  concern  us  to  prepare  for  him,  as 
well  as  it  concerns  him  to  prepare  for  us  ? If  Christ  come,  and  find  us 
careless,  negligent,  and  unprepared,  what  will  become  of  us  ? The  very 


688 


LOOKING  UNTO  JESUS. 


[BOOK  Y. 


thought  of  Christ’s  sudden  coming  to  judgment,  might  well  put  us  into  a 
waiting,  watching  posture,  that  we  might  be  still  in  readiness  : it  cannot  be 
long,  and  alas,  what  is  a little  time  when  it  is  gone  ! How  quickly  shall 
we  be  in  another  world,  and  our  souls  receive  their  particular  judgments; 
and  so  wait  till  our  bodies  be  raised,  and  judged  to  the  same  condition,  or 
salvation  ? It  is  not  an  hundred  years,  in  all  likelihood,  till  every  soul 
of  us  shall  be  in  heaven  or  hell ; it  may  be  within  a year,  or  two,  or  ten, 
or  thereabouts,  the  greatest  part  of  this  congregation  will  be  in  heaven  or 
hell;  and  I beseech  you,  what  is  a year,  or  two,  or  ten?  What  is  an  hun- 
dred, or  a thousand  years  to  the  days  of  eternity?  How  speedily  is  this 
done?  and  how  endless  is  that  time,  or  eternity  that  is  to  come?  Is  it 
not  high  time  then  to  prepare  our  lamps,  to  trim  our  souls,  to  watch,  and 
fast,  and  pray,  and  meditate,  and  to  remember,  that  for  all  our  deeds,  good 
or  evil,  God  will  bring  us  to  judgment?  Herein  is  our  conformity  to 
Christ’s  coming ; before  he  comes  he  prepares  for  us.  Oh  let  us,  against 
his  coming,  prepare  for  him. 

2.  Christ  a his  coming,  will  summon  all  his  saints  to  arise,  to  ascend, 
and  to  come  to  him  in  the  clouds;  0 let  us  summon  our  souls  to  arise,  to 
ascend,  and  to  go  to  Christ  in  the  heavens.  What  Christ  will  do  really  at 
that  day,  let  us  do  spiritually  on  this  day.  It  was  the  prodigal’s  saying, 
“I  will  arise,  and  go  to  my  father,  and  say  unto  him,”  Luke  15  : 18. 

We  are  naturally  sluggish,  we  lie  in  a bed  of  sin  and  security;  and  we 
are  loath  to  arise,  to  ascend,  and  to  go  to  God.  Oh  then,  let  us  call  upon 
our  own  souls  ! “ Awake,  awake,  Deborah ! Why  art  thou  so  heavy,  0 

my  soul?”  Let  us  stir  up  our  spirits,  consciences,  wills,  affections,  every 
day  : let  us  wind  them  up  as  a man  doth  his  watch,  that  it  may  be  in  a 
continual  motion.  Alas,  alas ! we  had  need  to  be  continually  stirring  up 
the  gifts  and  graces  that  are  in  us ; it  is  the  Lord’s  pleasure  that  we  should 
daily  come  to  him;  he  would  have  us  on  the  wing  of  prayer,  and  on  the 
wing  of  meditation,  and  on  the  wing  of  faith;  he  would  have  us  to  be  still 
arising,  ascending,  and  mounting  up  in  divine  contemplation  to  his  Majesty  ; 
and  is  it  not  our  duty,  and  the  saints’  disposition  to  be  thus?  “Where- 
soever the  dead  carcass  is,  thither  will  the  eagles  resort,”  Matth.  24  : 28. 
If  Christ  be  in  heaven,  where  should  we  be,  but  in  heaven  with  him  ? 
“ For  where  your  treasure  is,  there  will  your  hearts  be  also.”  Oh  ! that 
every  morning,  and  every  evening,  at  least,  our  hearts  would  arise,  ascend, 
and  go  to  Christ  in  the  heavens. 

i 3.  Christ  will  at  last  judge  all  our  souls,  and  judge  all  the  wicked  to 
eternal  flames ; Oh  let  us  judge  ourselves,  that  we  may  not  be  judged  of 
the  Lord,  in  that  sad  judgment ! “ If  we  would  judge  ourselves,  (saith  the 

apostle)  we  should  not  be  judged,”  1 Cor.  11  : 31.  Good  reason  we  have 
to  conform  to  Christ  in  this  point;  or  otherwise,  how  should  we  escape  the 
judgment  of  Christ  at  the  last  day  ? But  in  what  manner  should  we  judge 
ourselves?  I answer, — 1.  We  must  search  out  our  sins.  2.  We  must  con- 
fess them  before  the  Lord.  3.  We  must  condemn  ourselves,  or  pass  a sen- 
tence against  our  own  souls.  4.  We  must  plead  pardon,  and  cry  mightily 
to  God  in  Christ  for  the  remission  of  all  those  sins,  whereof  we  have  judged 
ourselves,  and  condemned  ourselves. 

1.  We^must  search  out  our  sins:  “Winnow  yourselves,  0 people!  not 
worthy  to  be  beloved,”  Zeph.  2 : 1.  There  should  be  a strict  scrutiny  to 
And  out  all  the  profaneness  of  our  hearts  and  lives,  all  our  sins  against  light 
and  love,  and  checks,  and  vows,  winnow  yourselves.  If  you  will  not,  I 
pronounce  to  you  from  the  eternal  God,  that  ere  long  the  Lord  will  come 
in  the  clouds,  and  then  will  he  open  the  black  book,  wherein  all  your  sins 
are  written,  he  will  search  Jerusalem  with  candles,  he  will  come  with  a sword 
ia  his  hand,  to  search  out  all  secure  sinners  every  where,  and  then  will  all 


LOOKING  UNTO  JESUS. 


689 


CHAP.  II.] 


our  sins  be  discovered  to  all  the  world.  0 that  we  would  prevent  this  by 
our  search  and  scrutiny  aforehand  ! 

2.  We  must  confess  our  sins  before  the  Lord  : we  must  spread  them  be- 
fore the  Lord,  as  Hezekiah  did  his  letter ; only  in  our  confessions  observe 
these  rules.  As, 

1.  Our  confessions  must  be  full  of  sorrow,  “I  will  declare  my  iniquity, 
(saith  David)  I will  be  sorry  for  my  sin,”  Psal.  88  : 18.  His  confessions 
were  dolorous  confessions,  he  felt  sin,  and  it  wrought  upon  him  as  an  heavy 
burden,  “ They  are  too  heavy  for  me,”  verse  4,  there  is  nothing  in  the 
world  can  make  a heart  more  heavy,  than  when  it  feels  the  weight  and 
heaviness  of  sin. 

2.  Our  confession  must  be  a full  confession,  we  must  pour  it  out.  Thus 
David  styles  one  of  his  psalms,  “A  prayer  of  the  afflicted,  when  he  is  over- 
whelmed, and  poureth  out  his  complaint  before  the  Lord,”  Psal.  102,  pre- 
face. We  must  pour  out  our  complaints,  as  a man  poureth  water  out  of  a 
vessel.  “ Arise,  cry  out  in  the  night;  in  the  beginning  of  the  watches, 
pour  out  thine  heart  like  water  before  the  face  of  the  Lord,”  Lam.  2 : 19. 
Water  runs  all  out  of  a vessel,  when  you  turn  the  mouth  downward,  never 
a spoonful  will  then  stay  behind ; so  should  we  pour  out  our  hearts  before 
God,  and  (if  it  were  possible)  leave  not  a sin  unconfessed,  at  least  for  the 
kinds,  if  not  for  the  particular  sins. 

3.  Our  confession  must  be  with  full  aggravation : we  should  aggravate 

our  sins,  by  all  the  circumstances  that  may  show  them  odious.  Thus  Peter, 
when  he  had  denied  Christ,  it  is  said,  that  “ he  thought  thereon,  and  he 
wept,”  Mark  14  : 72.  He  thought  thereon,  or  he  cast  in  his  thoughts,  one 
thing  upon  another,  q.  d.  Jesus  Christ  was  my  master,  and  yet  1 denied 
him ; he  told  me  of  this  before  hand,  that  I might  take  heed  of  it,  and  yet 
I denied  him;  I professed  to  him  that  I would  never  do  it,  I would  never 
forsake  him,  and  yet  I denied  him ; yea,  this  very  night,  and  no  longer 
since,  I said  it  again  and  again,  that  I would  not  deny  him,  and  yet  I de- 
nied him,  yea,  I said,  “ Though  all  others  deny  thee,  yet  will  not  I;”  and 
yet  worse  than  all  others,  I denied  him  with  a witness,  for  I affirmed  des- 
perately that  I knew  not  the  man,  nay,  more  than  so,  I sware  and  I cursed 
too,  u If  I knew  the  man,  let  God's  curse  fall  upon  me,”  and  all  this  I did 
within  a few  strides  of  my  Lord,  at  that  very  time  when  I should  have 
stood  for  my  Lord,  in  that  all  the  world  forsook  him : why,  these  were  the 
circumstances  of  Peter's  sin,  and  meditating  on  them,  “ He  went  out,  and 
he  wept  bitterly.”  And  thus  we  should  aggravate  our  sins  in  our  confes- 
sions ; 0 my  sins  were  out  of  measure  sinful ! 0 they  were  sins  against 

knowledge,  and  light,  against  many  mercies,  received,  against  many  judg- 
ments threatened,  against  many  checks  of  conscience,  against  many  vows 
and  promises ; thus  oft,  and  in  this  place,  and  at  that  time,  and  in  that 
manner,  I committed  these  and  these  sins;  but  of  all  the  aggravations  let 
us  be  sure  to  remember  how  we  sinned  against  the  goodness,  and  patience, 
and  love,  and  mercy  of  God;  surely  these  circumstances  will  make  our  sins 
out  of  measure  sinful.  The  angel  that  reproved  the  children  of  Israel  at 
Bochim,  after  the  repetition  of  his  mercies  towards  them,  and  of  their  sins 
against  him,  he  questions  them  in  these  words,  “ 0,  why  have  you  done 
this?”  Judges  2 : 2.  <?•  d.  The  Lord  hath  done  thus  and  thus  mercifully 
unto  you,  Oh  ! why  have  ye  done  thus  unthankfully  towards  him  ? Why 
was  his  mercy  abused,  his  goodness  slighted,  his  patience  despised  ? Do 
you  thus  requite  the  Lord,  0 foolish  people  and  unwise  ? In  like  manner 
should  we  confess  and  aggravate  our  sins,  “0  my  God  thou  art  my  Father; 
was  I ever  in  want,  and  thou  didst  not  relieve  me?  Was  I ever  in  weak 
ness,  and  thou  didst  not  strengthen  me?  Was  I ever  in  straits,  and  thou 
didst  not  deliver  me  ? Was  I ever  in  sickness,  and  thou  didst  not  cure  me? 

44 


690 


LOOKING  UNTO  JESUS. 


[BOOK  V. 

Was  I ever  in  misery,  and  thou  didst  not  succor  me?  Hast  thou  not  been 
a gracious  God  to  me?  All  my  bones  can  say,  who  is  like  unto  thee?  Lord, 
who  is  like  unto  thee  ? And  shall  I thus  and  thus  reward  the  Lord  for  all 
his  mercies  towards  me  ? Hear,  0 heavens,  and  hearken,  0 earth ; sun, 
stand  thou  still,  and  thou  moon  be  amazed  at  this ! hear  angels  and  hear 
devils ; hear  heaven,  and  hear  hell,  and  be  you  avenged  on  such  a sin  as  this 
is ! 0,  the  sinfulness  of  my  sin,  in  regard  of  these  many  circumstances  ! ” 

3.  We  must  condemn  ourselves,  or  pass  a sentence  against  our  own  souls  : 
Lord,  the  worst  place  in  hell  is  too  good  for  me ; Lord,  there  is  my  soul, 
thou  mayest,  if  thou  pleasest,  send  Satan  for  it,  and  give  me  a portion 
among  the  damned.  This  self-judging,  or  self-condemning  is  exemplified  to 
the  life  in  Ezra;  For— 

1.  “ He  fell  on  his  knees,”  Ezra  9:5.  He  did  not  bow  down  his  knees, 
but  like  a man  astonished,  he  fell  on  his  knees ; he  had  before  rent  his 
garment  and  mantle,  and  plucked  off  the  hair  of  his  head,  and  of  his  beard, 
and  sat  down  astonished ; and  now  at  the  evening  sacrifice  he  falls  on  his 
knees,  and  on  the  ground,  in  great  amazement. 

2.  “ He  spread  out  his  hands  unto  the  Lord,”  ver.  5.  q.  d.  Here  is  my 
breast,  and  here  is  my  heart  blood ; I spread  my  arms,  and  lay  all  open, 
that  thou  mayest  set  the  naked  point  of  thy  sword  of  justice  at  my  very 
heart. 

3.  He  is  dumb  and  speechless  (as  it  were)  before  the  Lord,  “And  now, 
O our  God  ! what  shall  we  say  after  all  this,  for  we  have  forsaken  thy  com- 
mandments ?”  ver.  10.  q.  d.  “ Shall  I excuse  the  matter  ? Alas  ! it  is  inex- 
cusable ; What  shall  we  say  after  all  this  ? Shall  we  call  for  thy  patience  ? 
We  have  had  it,  but  how  did  we  abuse  it?  Should  we  call  for  mercy? 
Indeed  we  had  it,  but  our  stubborn  hearts  would  never  come  down,  0 our 
God  ! what  shall  we  say  ? I know  not  what  to  say,  for  we  have  sinned 
against  thee.” 

4.  He  lays  down  his  soul,  and  all  the  people’s  souls  at  God’s  feet,  q.  d. 
Here  we  are,  thou  mayest  damn  us  if  thou  wilt,  “ Behold,  we  are  all  here 
before  thee  in  our  trespasses,  for  we  cannot  stand  before  thee,  because  of 
this,”  ver.  15.  Behold,  here  we  are,  rebels  we  are ; here  are  our  heads  and 
throats  before  the  naked  point  of  thy  vengeance,  if  now  thou  shouldst  take 
us  from  our  knees,  and  throw  us  into  hell,  if  we  must  go  from  our  prayers 
to  damnation,  toe  cannot  but  say,  That  thou  art  just  and  righteous : Oh  ! it 
is  mercy,  it  is  mercy  indeed  that  we  are  spared,  it  is  just  and  righteous  with 
God  that  we  should  be  damned. 

In  this  more  especially  lies  self-condemnation  : it  makes  a man  to  trample 
upon  his  own  self,  it  makes  a man  freely  to  accept  of  damnation,  “ They 
shall  accept  of  the  punishment  of  their  iniquity,  and  then  will  I remember 
my  covenant  with  Jacob,”  Lev.  26  : 41,  42.  They  save  God  (as  it  were)  a 
labor,  judging  themselves,  that  they  may  not  be  judged. 

4.  We  must  plead  pardon,  and  cry  mightily  to  God  in  Christ,  for  the  re' 
mission  of  all  our  sins.  This  is  the  way  of  judging  ourselves,  we  see  no- 
thing but  hell  and  damnation  in  ourselves,  but  then  we  fling  down  ourselves 
at  God’s  gate  of  mercy ; we  despair  not  in  God,  though  in  ourselves ; God 
in  Christ  is  gracious  and  merciful,  forgiving  iniquity,  transgression  and  sin ; 
and  hence  we  make  bold  to  entreat  the  Lord  for  Christ’s  sake,  to  be  merci- 
ful to  us ; surely  herein  lies  the  difference  betwixt  nature  and  grace ; the 
natural  man  may  see  his  sins,  and  confess  his  sins,  and  judge  himself  for 
his  sins ; thus  Saul  did,  and  thus  Judas  did ; but  then  they  despaired  in 
God,  and  were  damned  indeed ; now  the  gracious  man  hath  a conscience 
within,  that  represents  to  him  his  damned  estate,  but  withal  it  represents  to 
him  the  free  grace  of  God  in  Jesus  Christ,  and  so  he  only  despairs  in  him- 
self, and  not  in  his  God ; now  thus  far  good.  Come  Christians ! do  we 


LOOKING  UNTO  JESUS. 


691 


CHAP,  n.] 


despair  in  ourselves  ? Do  we  fling  off  all  our  own  hopes,  and  our  own  de- 
pendencies, hangings,  holding  on  duties,  purposes,  graces,  performances  ? 
And  do  we  go  to  God  in  Christ,  and  tell  him,  “ We  hang  upon  nothing  but 
the  mere  mercy,  the  free  grace  of  God  in  Christ ; and  therefore,  Lord  par- 
don, Lord  forgive,  for  thy  name’s  sake,  promise’  sake,  mercy’s  sake,  and  for 
the  Lord  Jesus’  sake ; 0 let  free  grace  have  his  work,  Lord,  glorify  thy 
name,  and  glorify  the  riches  of  thy  grace  in  saving  us.”  Why,  this  is  the 
best  hold  in  the  world,  though  the  world  cannot  abide  it  ; surely  if  we  thus 
judge  ourselves,  we  should  not  be  judged. 

5.  Christ  at  his  coming  will  be  glorified  in  his  saints ; not  only  in  him- 
self, but  in  his  saints  also,  whose  glory,  as  it  comes  from  him,  so  it  will  re- 
dound to  him ; Oh  ! let  him  now  be  glorified  in  us,  let  us  now,  in  some  high 
way  conform  to  the  image  of  his  glory;  let  us  look  on  Christ  till  we  are 
like  Christ,  not  only  in  grace, but  in  glory;  and  this  glory,  as  it  comes  from 
him,  so  let  it  redound  to  him.  I will  not  say,  That  the  kingdom  of  heaven 
and  glory  is  in  this  life ; I leave  this  opinion  to  the  dreamers  of  this  time,  I 
mean  to  the  Emilists,  Quakers,  and  such  like ; but  this  I say,  That  even  in 
this  life  the  saints  of  God  enjoy  a begun  and  imperfect  conformity  to  Christ’s 
glory,  and  this  is  that  I would  now  press  upon  us,  let  us  so  behold  the  glory 
of  the  Lord,  in  the  glass  of  the  gospel,  as  that  we  may  be  changed  into  the 
same  image  from  glory  to  glory,  2 Cor.  3 : 18.  (From  a lesser  measure,  to 
an  higher  measure  of  glory.)  The  day  is  coming,  that  Christ  will  be  glori- 
fied in  himself,  and  he  will  be  glorified  in  his  saints ; 0 ! the  glories  that 
then  will  be  accumulated  and  heaped  upon  Jesus  Christ ! come,  now  let  us 
behold  this  glory  of  Christ  till  we  are  changed  in  some  high  measure  into 
the  same  glory  with  Christ;  Christ’s  glory  rightly  viewed  is  a changing 
glory ; and  herein  the  views  of  Christ  surpass  all  creatures’  views ; if  we 
behold  the  sun  we  cannot  possibly  be  changed  into  another  sun  ; but  if  with 
the  eye  of  knowledge  and  faith,  we  behold  Jesus  Christ,  we  shall  be  changed 
into  the  glorious  image  of  Jesus  Christ : if  the  sun  of  righteousness  cast 
forth  his  golden  beams  upon  us,  and  we  enjoy  this  light,  why  then,  “ who 
is  she  that  looketh  forth  as  the  morning,  (as  Aurora,  the  first  birth  of  the 
day)  fair  as  the  moon,  clear  as  the  sun  ?”  Cant.  6:10. 

I know  this  glorious  change  is  but  a growing  change  by  degrees  “ from 
glory  to  glory;”  and  yet  who  can  deny  but  there  is  some  conformity  to 
Christ’s  glory,  even  in  this  life  ? Do  not  these  very  texts  speak  the  self-same 
thing  ? “ These  things  have  I spoken  to  you,  that  my  joy  might  remain  in 
you,  and  that  your  joy  might  be  full,”  John  15:  11.  And  “ these  things 
write  we  unto  you,  that  your  joy  may  be  full,”  1 John  1 : 4.  And  “ ask, 
and  ye  shall  receive,  that  your  joy  may  be  full,”  John  16  : 24.  And  u re- 
joice ye  with  Jerusalem,  and  be  glad  with  her,  all  ye  that  love  her, — that 
ye  may  suck  and  be  satisfied  with  the  breasts  of  her  consolations,  that  ye 
may  milk  out  and  be  delighted  with  the  abundance  of  her  glory,”  Isa.  46 : 
10,  11.  And  “ the  God  of  hope  fill  you  with  all  joy  and  peace  in  believing,” 
Korn.  15 : 13.  Surely  “all  joy  and  peace,”  are  synechdochically  put  for  all 
other  inchoations  of  glorification.  But  how  is  a saint  in  this  life  filled  with 
all  joy?  I answer,  1.  In  regard  of  the  object,  God  and  Christ.  2.  In  re- 
gard of  the  degrees ; though  not  absolutely,  yet  so  far  forth  as  the  measure 
of  joy  is  in  this  life  attainable;  I might  instance  in  the  joy  of  Mr.  Leacock, 
Mrs.  Brettergh,  and  of  some  martyrs,  who  sung  in  the  fifes.  3.  In  regard 
of  duration,  “ rejoice  always,”  Phil.  4 : 4,  not  only  in  the  calm  of  peace,  but 
in  the  storm  of  violent  opposition.  A saint  may  have  his  troubles,  but  these 
troubles  can  never  totally  or  finally  extinguish  his  joy,  “ Your  joy  no  man 
taketh  from  you,”  John  16 : 22.  He  rejoiceth  always. 

0 ! that  something  of  the  glory  of  Christ  might  rest  upon  us.  Oh  I that 
having  this  glory  of  Christ  in  our  thoughts,  we  could  now  feel  a change 


692 


LOOKING  UNTO  JESUS. 


from  glory  to  glory ! is  it  so  that  the  Lord  Jesus  will  he  glorified  in  all  his 
saints  ? And  shall  we  have  inglorious  souls,  base  and  unworthy  affections 
and  conversations  ? Or  shall  we  content  ourselves  with  a little  measure  of 
grace  ? 0 ! be  we  holy,  even  as  he  is  holy ; let  our  conversations  be  hea- 

venly, let  us  purify  ourselves,  even  as  he  is  pure ; let  us  resemble  him  in 
some  high  measure  of  grace.  And  lastly,  let  us  glorify  him  in  our  bodies 
and  spirits;  all  our  glory  is  from  him,  and  therefore  let  our  glory  redound 
to  him ; let  us  now  begin  that  gospel  tune  of  the  eternal  song  of  free  grace, 
which  one  day  we  shall  more  perfectly  chant  in  glory  ! “ Allelujah  ! and 
again,  Allelujah  ! and  Amen,  Allelujah  ! salvation,  and  glory,  and  power, 
and  praise,  and  thanksgiving,  and  obedience,  be  unto  him  that  sits  on  the 
throne,  the  Lamb  blessed  for  ever  and  ever.  Amen.” 


THE  CONCLUSION. 

And  now,  my  brethren,  I have  done  the  errand  which  Christ  sent  me 
on;  I verily  believe,  I have  now  delivered  this  work  of  the  everlasting 
gospel,  or  of  Christ’s  carrying  on  the  great  work  of  man’s  salvation,  and  it 
hath  been  somewhat  long  in  speaking,  but,  Oh  ! how  long  in  acting  ? May 

1 give  you  a short  view  of  what  I have  said,  and  of  what  hath  been  acted 
from  eternity ; and  will  yet  be  acted  to  eternity  ? You  may  remember,  that 
God,  in  his  eternity,  laid  a plot  or  design  to  glorify  the  riches  of  his  grace 
in  saving  sinners;  and  to  that  purpose,  1.  He  decreed  a Christ.  2.  Pre- 
sently after  the  fall,  he  promised  the  Christ  he  had  decreed.  3.  In  ful- 
ness of  time  he  exhibited  the  Christ  that  he  had  promised ; then  it  was, 
that  the  same  Christ  took  upon  him  our  nature,  and  joined  it  to  his  God- 
head to  be  one  person ; and,  in  that  person  he  was  born,  and  lived,  and 
died,  and  rose  again,  and  ascended  into  heaven  : there  now  he  hath  been 
sitting,  sending  down  the  Holy  Ghost,  and  interceding  for  his  saints,  for 
above  one  thousand  six  hundred  years ; and,  in  this  last  work,  he  will  con- 
tinue till  the  end  of  the  world,  and  then  he  will  come  again  to  judge  the 
world,  and  to  receive  his  saints  to  himself,  that  where  he  is,  they  may  be 
with  him,  to  see  and  enjoy  him  to  all  eternity.  This  is  the  epitome  of  all  I 
have  said,  only  in  every  particular  I have  set  down  Christ’s  actings  towards 
us,  and  our  actings  towards  Christ ; in  various  forms  and  outgoings  of  his 
love  he  hath  acted  towards  us;  and  in  various  forms,  and  outgoings  of  our 
souls  we  have  been  taught  fitly  and  suitably  to  act  towards  him. 

Now,  in  all  these  actings,  how  doth  the  free  grace  of  God  in  Christ 
appear  ? “Ye  are  saved  by  grace,”  saith  the  apostle,  Eph.  2 : 5.  The  decree, 
the  means,  the  end  of  our  salvation  is  grace,  and  only  grace.  The  decree  is 
grace,  and  therefore  it  is  called,  “ The  election  of  grace,”  Rom.  11:5.  The 
means  are  of  grace,  and  therefore  “ we  are  called  according  to  his  grace,” 

2 Tim.  1 : 9,  and  “we  are  justified  freely  by  his  grace,”  Rom.  3 : 24,  and 
the  end  is  of  grace,  for  “ eternal  life  is  the  gift  of  God,”  Rom.  6 : 23.  Both 
beginning,  and  progress,  and  execution  is  all  of  grace,  “ This  is  the  riches 
of  his  grace,”  Eph.  1:7;  “ the  exceeding,  the  hyperbolical  riches  of  his 
grace,”  Eph.  2 : 7.  The  conclusion  of  all,  is  this,  God’s  free  grace,  which 
was  first  designed,  will  at  last  be  manifested,  and  eternally  praised  by  saints 
and  angels;  the  same  free  grace,  which  from  the  beginning  of  the  age 
of  God,  from  everlasting,  drove  on  the  saving  plot  and  sweet  design  of 
our  salvation,  will  at  last  be  glorified  to  purpose  : when  heaven’s  inhabitants 
will  be  ever  digging  into  this  golden  mine,  ever  rolling  this  soul-delighting 


LOOKING  UNTO  JESUS. 


693 


and  precious  stone,  ever  beholding,  viewing,  inquiring,  and  searching  into 
the  excellency  of  this  same  Christ,  and  this  free  grace.  Now  all  is  done, 
shall  I speak  a word  for  Christ,  or  rather  for  ourselves  in  relation  to 
Christ,  and  so  an  end  ? if  I had  but  one  word  more  to  speak  in  the  world, 
it  should  be  this ; Oh  ! let  all  our  spirits  be  taken  up  with  Christ,  let  us 
not  busy  ourselves  too  much  with  toys,  or  trifles,  with  ordinary  and  low 
things,  but  look  unto  Jesus.  Surely  Christ  is  enough  to  fill  all  our  thoughts, 
desires,  hopes,  loves,  joys,  or  whatever  is  within  us,  or  without  us;  Christ 
alone  comprehends  all  the  circumference  of  all  our  happiness;  Christ  is 
the  pearl  hid  in  the  large  field  of  God’s  word ; Christ  is  the  scope  of  all 
the  scripture : all  things  and  persons  in  the  old  world  were  types  of  him ; 
all  the  prophets  foretold  him,  all  God’s  love  runs  through  him,  all  the  gifts 
and  graces  of  the  Spirit  flow  from  him,  the  whole  eye  of  God  is  upon  him, 
and  all  his  designs  both  in  heaven  and  earth  meet  in  him ; the  great  design 
of  God  is  this,  That  “ he  might  gather  together  in  one  all  things  in 
Christ,  both  which  are  in  heaven,  and  which  are  on  earth,  even  in  him,” 
Eph.  1 : 10. 

All  things  are  summed  up  in  this  one  Jesus  Christ : if  we  look  on  the 
creation,  the  whole  world  was  made  by  Christ,  if  we  look  on  providences, 
all  things  subsist  in  Christ,  they  have  their  being,  and  their  well-being  in 
him.  Where  may  we  find  God  but  in  Christ  ? Where  may  we  see  God 
but  in  this  essential  and  eternal  glass  ? Christ  is  “ the  face  of  God,” 
2 Cor.  4:6.  “ The  brightness  of  his  glory,  the  express  image  of  his 
Father’s  person,”  Heb.  1 : 3.  The  Father  is  (as  it  were)  all  sun,  and  all 
pearl;  and  Jesus  Christ  is  the  substantial  rays,  the  eternal  and  essential 
irradiation  of  the  sun  of  glory  : Christ  outs  God  as  the  seal  doth  the 
stamp : Christ  reveals  God,  as  the  face  of  a man  doth  reveal  the  man,  so 
Christ  to  Philip,  “ He  that  hath  seen  me,  hath  seen  the  Father,”  John  14 : 9, 
q.  d.  I am  as  like  the  Father  as  God  is  like  himself : there  is  a perfect 
indivisible  unity  between  the  Father  and  me,  “I  and  the  Father  are  one;” 
one  very  God,  he  the  begetter,  and  I the  begotten : Christ  is  the  substan- 
tial rose  that  grew  out  of  the  Father  from  eternity  : Christ  is  the  essential 
wisdom  of  God  : Christ  is  the  substantial  word  of  God,  the  intellectual 
birth  of  the  Lord’s  infinite  understanding : oh  the  worth  of  Christ ! com- 
pare we  other  things  with  Christ,  and  they  will  bear  no  weight  at  all ; cast 
into  the  balance  with  him  angels,  they  are  wise,  but  he  is  wisdom ; cast 
into  the  balance  with  him  men,  they  are  liars,  lighter  than  vanity,  but 
Christ  is  “ the  Amen,  the  faithful  witness ;”  cast  into  the  scales  kings, 
and  all  kings,  and  all  their  glory,  why  he  is  King  of  kings ; cast  into  the 
scale  millions  of  talents’  weight  of  glory ; cast  in  two  worlds,  and  add  to 
the  weight  millions  of  heavens  of  heavens,  and  the  balance  cannot  down, 
the  scales  are  unequal,  Christ  outweighs  all.  Shall  I yet  come  nearer 
home  ? What  is  heaven  but  to  be  with  Christ  ? What  is  life  eternal  but 
to  believe  in  God,  and  in  his  Son  Jesus  Christ?  Where  may  we  find  peace 
with  God,  and  reconciliation  with  God,  but  only  in  Christ  ? “ God  was  in 
Christ  reconciling  the  world  unto  Jiimself,”  2 Cor.  5 : 19.  Where  may  we 
find  compassion,  mercy,  and  gentleness  to  sinners,  but  only  in  Christ?  It 
is  Christ  that  takes  off  infiuite  wrath,  and  satisfies  justice,  and  so  God  is  a 
most  lovely,  compassionate,  desirable  God  in  Jesus;  all  the  goodness  of 
God  comes  out  of  God  through  this  golden  pipe  the  Lord  Jesus  Christ.  It 
is  true  those  essential  attributes  of  love,  grace,  mercy  and  goodness,  are 
only  in  God,  and  they  abide  in  God,  yet  the  mediatory  manifestation  of 
love,  grace,  mercy  and  goodness,  is  only  in  Christ;  Christ  alone  is  treasury, 
store-house,  and  magazine  of  the  free  goodness  and  mercy  of  the  Godhead. 
In  him  we  are  elected,  adopted,  redeemed,  justified,  sanctified  and  saved; 
he  is  the  ladder,  and  every  step  of  it  betwixt  heaven  and  earth ; he  is  the 


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LOOKING  UNTO  JESUS. 


way,  the  truth  and  the  life ; he  is  honor,  riches,  beauty,  health,  peace  and 
salvation ; he  is  a suitable  and  rich  portion  to  every  man’s  soul : that  which 
some  of  the  Jews  observe  of  the  manna,  that  it  was  in  taste  according  to 
every  man’s  palate,  it  is  really  true  of  Christ,  he  is  to  the  soul,  whatsover 
the  soul  would  have  him  to  be.  All  the  spiritual  blessings  wherewith  we 
are  enriched,  are  in  and  by  Christ : God  hears  our  prayers  by  Christ : God 
forgives  us  our  iniquities  through  Christ ; all  we  have,  and  all  we  expect  to 
have,  hangs  only  on  Christ : he  is  the  golden  hinge,  upon  which  all  our 
salvation  turns. 

Oh  ! how  should  all  hearts  be  taken  with  this  Christ  ? Christians  ! turn 
your  eyes  upon  the  Lord : u Look,  and  look  again  unto  Jesus.”  Why 
stand  ye  gazing  on  the  toys  of  this  world,  when  such  a Christ  is  offered  to 
you  in  the  gospel  ? Can  the  world  die  for  you  ? Can  the  world  reconcile 
you  to  the  Father?  Can  the  world  advance  you  to  the  kingdom  of  heaven  ? 
As  Christ  is  all  in  all,  so  let  him  be  the  full  and  complete  subject  of  our 
desire,  and  hope,  and  faith,  and  love,  and  joy ; let  him  be  in  your  thoughts 
the  first  in  the  morning,  and  the  last  at  night.  Shall  I speak  one  word 
more  to  thee  that  believest  ? Oh  ! apply  in  particular  all  the  transactions 
of  Jesus  Christ  to  thy  very  self;  remember  how  he  came  out  of  his  Father’s 
bosom  for  thee,  wept  for  thee,  bled  for  thee,  poured  out  his  life  for  thee,  is 
now  risen  for  thee,  gone  to  heaven  for  thee,  sits  at  God’s  right  hand,  and 
rules  all  the  world  for  thee : makes  intercession  for  thee,  and  at  the  end 
of  the  world  will  come  again  for  thee,  and  receive  thee  to  himself,  to  live 
with  him  for  ever  and  ever.  Surely  if  thus  thou  believest  and  livest,  thy 
life  is  comfortable,  and  thy  death  will  be  sweet.  If  there  be  any  heaven 
upon  earth,  thou  wilt  find  it  in  the  practice  and  exercise  of  this  gospel 
duty,  in  “ Looking  unto  Jesus.” 


THE  END. 


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